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THE 


COMMUNICANT'S  GUIDE; 


OR, 


AN  INTRODUCTION 


SACRAMENT  OF  THE  LORD'S  SUPPER. 


J.  P.  K.'HENSHAW,  D.D. 

RECTOR  OF   ST.  PETER'S  CHURCH,  BALTIMORE. 


BALTIMORE: 

J.  N.  TOY  AND  W.  R.   LUCAS. 

1831. 


Entered,  according  to  the  Act  of  Congress,  in  the 
year  1831,by  J.  N.  Toy  and  W.  R.  Lucas,  in  the  Clerk's 
office  of  the  District  Court  of  Maryland. 


J.  D.  Toy,  printer. 


PREFACE. 


So  many  volumes  relating  to  the  Lord's 
Supper,  have  been  published  by  Christians  of 
almost  every  denomination,  that  it  may  appear 
presumptuous  to  offer  another,  when  the  neces- 
sities of  the  religious  public  do  not  seem  to 
demand  it,  without  a  statement  of  the  reasons 
which  have  influenced  the  author's  mind  in  pre- 
paring the  work,  and  of  the  benefits  which  are 
to  be  hoped  for  from  it.  These,  so  far  as  the 
following  Manual  is  concerned,  may  be  very 
briefly  stated. 

The  Author  of  "the  Communicant's  Guide" 
has  often  in  the  course  of  his  ministerial  life, 
been  at  a  loss,  when  requested  to  recommend 
to  communicants  or  candidates  for  admission  to 
the  Lord's  Supper,  some  book  in  which  they 
might  find  in  a  condensed  and  succinct  form,  all 
necessary  instructions  respecting  the  nature 
and  design  of  that  holy  ordinance  and  the  re- 
quisite qualifications  for  a  profitable  attendance 
on  it. 


IV  PREFACE. 

A  majority  of  the  works  which  have  been 
published  under  the  titles  of  "Companion  to  the 
Altar,"  and  "a  Week's  Preparation,"  consist 
almost  exclusively  of  devotional  forms,  and 
contain  very  little  instruction.  Moreover,  some 
of  them,  in  the  judgment  of  the  present  writer, 
are,  not  only  unprofitable,  but  injurious;  being 
founded  upon  erroneous  views  of  the  doctrines 
of  our  holy  religion,  and  calculated  to  foster, 
rather  than  subdue,  the  pride,  and  strengthen 
the  native  self-righteousness  of  the  human 
heart.  The  use  of  them  has  a  tendency  to  pro- 
duce a  mechanical  and  heartless  devotion,  and 
in  too  many  instances,  it  is  to  be  feared,  deludes 
the  communicant  into  a  belief  that  the  bare 
task  of  reading  over  the  prescribed  meditations 
and  prayers  is  a  sufficient  preparation  for  the 
highest  act  of  Christian  worship,  although  the 
tenor  of  his  life  may  be  sensual  and  worldly, 
and  he  is  utterly  a  stranger  to  that  renovation 
of  heart  without  which  our  most  specious 
works  are  unacceptable  to  the  Lord. 

There  are,  indeed,  treatises  on  this  sacra- 
ment, which  are  sound  and  evangelical  in  doc- 
trine, and  unexceptionable  as  to  their  practical 
tendency.  The  works  alluded  to,  being  writ- 
ten by  foreign  divines,  are,  it  is  believed,  but 
little  known,  and  less  read,  in  this  part  of  our 


PREFACE.  V 

country;  nor  are  they  as  well  adapted  as  might 
be  desired,  to  the  peculiar  state  of  things  ex- 
isting among  us.  The  price  of  them,  (in  the 
best  editions,)  would  prevent  the  poorer  mem- 
bers of  Christ's  flock  from  purchasing  them, 
while  works  on  the  same  subject,  with  more 
seductive  titles  but  of  a  very  different  charac- 
ter, may  be  obtained  for  half  the  money.  More- 
over, some  of  them  are  too  long,  or  too  incon- 
veniently divided,  to  be  profitably  perused  by 
those  Christians  who  can  only  occasionally 
redeem  an  hour  from  secular  employments  for 
religious  and  devotional  reading. 

To  the  reasons  already  assigned,  may  be  add- 
ed the  conviction  of  the  author,  that  the  be- 
loved people  of  his  charge,  and  many  others  to 
whom  he  is  well  known,  would,  merely  on  ac- 
count of  personal  acquaintance  and  attachment, 
be  more  eager  to  read  a  work  from  his  pen, 
than  others  on  the  same  subject  which  he  might 
recommend,  though  on  the  score  of  intrinsic 
merit,  it  should  have  far  less  claim  to  their  at- 
tention. 

The  very  favourable  reception  given  to  his 
Instructions  on  Confirmation,  which  has 
been  published  in  other  cities,  and  much  more 
widely  circulated  than  his  most  sanguine  hopes 
had  led  him  to  anticipate,  affords  the  writer  ad- 
1* 


VI  PREFACE. 

ditional  encouragement  in  the  present  humble 
attempt  to  promote  the  glory  of  God,  and  the 
edification  of  his  church. 

To  set  forth  in  a  brief  and  perspicuous  man- 
ner, all  that  it  is  necessary  for  young  communi- 
cants to  know  of  the  nature  and  design  of  the 
blessed  sacrament  of  the  Eucharist — the  requi- 
site preparation  for  its  due  reception — the  bene- 
fits to  be  hoped  for  from  it — and  the  degree  of 
holiness  expected  and  required  in  those  who 
solemnly  confess  Christ  at  his  own  table — is  the 
principal  object  aimed  at  in  the  following  pages. 
There  will  also  be  found,  in  their  appropriate 
places,  answers  to  the  excuses  commonly  offer- 
ed for  neglecting  the  sacrament, — remarks  upon 
the  communion  service  of  the  Protestant  Epis- 
copal Church — and  some  directions  and  aids 
for  meditation  and  prayer. 

This  little  volume  lays  no  claim  to  novelty, 
either  as  to  design  or  execution; — nor  does  it 
make  any  pretensions  to  literary  merit.  The 
incessant  professional  engagements  in  the  midst 
of  which  it  has  been  composed,  would  not  ad- 
mit of  its  being  subjected  to  the  labor  et  mora 
HmcB.  But  it  is  confidently  hoped  and  believed, 
that  nothing  contained  in  it,  is  inconsistent  with 
sound  doctrine  and  true  godliness.  He  who 
sometimes  employs  the  weakest  instruments  to 


PREFACE.  Vll 

effect  his  purposes,  can,  by  his  grace,  make  it 
efficient  in  promoting  the  high  and  holy  end  at 
which  it  aims. 

May  it  be  read  with  faith  and  prayer!  And 
if  it  prove  the  means  of  awakening  one  care- 
less sinner,  of  comforting  one  mourner  in  Zion, 
or  of  strengthening  one  believer  in  Jesus,  the 
author  will  be  abundantly  rewarded;  and  the 
glory  shall  be  ascribed  to  the  Father,  the  Son, 
and  the  Holy  Ghost,  the  one  living  and  true 
God,  world  without  end. 
Baltimore,  April  25,  1831. 


CONTENTS. 


CHAPTER  I. 

The  Nature  and  Design  of  the  Holy  Eucharist. 

Sect.  I. — Scriptural  account  of  its  institution.     .     .     13 

Sect.  II. — The  doctrine  of  transubstantiation  con- 
sidered         17 

Sect.  III. — The  Lord's  Supper,  not  a  feast  upon  a 

sacrifice 31 

Sect.  IV. — The  Lord's  Supper,  a  memorial  of  the 

death  of  Christ  as  the  only  sacrifice  for  sin      .      37 

Meditation 47 

CHAPTER  II. 

The  benefits  to  be  derived  from  a  reception  of  the  Lord's 
Supper. 

Sect.  I. — Two  common  errors  exposed      ....     50 

Sect.  II. — The  moral  influence  of  the  Lord's  Sup- 
per, as  a  commemorative  rite 61 

Sect.  III. — The  benefits  to  be  derived  from  the 
Lord's  Supper,  as  a  Federal  or  Covenant  rite   .     67 

Sect.  IV. — The  benefits  to  be  derived  from  the 
Lord's  Supper,  considered  as  an  act  of  com- 
munion         75 

Sect.  V. — The-  benefits  to  be  derived  from  the 
Lord's  Supper,  as  a  positive  mean  of  grace       .      83 

Meditation 90 


X  CONTENTS. 

CHAPTER  III. 

The  Qualifications  of  Communicants. 

Sect.  I. — Self-examination 95 

Sect.  II. — Repentance  and  amendment  oflife      .     .  99 

Sect.  III.— Faith 106 

Sect.  IV. —  Gratitude  for  redeeming  love      .     .     .  112 

Sect.  V. — Charity  for  all  mankind 115 

Meditation 125 

CHAPTER  IV. 

The  duties  of  Communicants;  or,  the  obligations  of  the 
Christian  Profession. 

Sect.  I. — What  is  implied  in  a  profession  of  Christi- 
anity     129 

Sect.  II. — Some  classes  of  insincere  professors  des- 
cribed         136 

Sect.  III. — The  Communicant's  duty  respecting  the 

means  of  grace 143 

Sect.  IV. — Christians  are  bound  to  aid  in  the  work 

of  disseminating  the  Gospel 150 

Meditation 154 

CHAPTER  V. 

JVotice   of   the    Excuses  commonly   offered    by  those   who 
neglect  the  Lord's  Supper. 

Sect.  I. — The  guilt  of  neglecting  this  Ordinance   .     157 
Sect.  II. — An  answer  to  those  who  plead  the  neces- 
sary business  and  social  affections  oflife  as  their 

excuse 162 

Sect.  III. — The  plea  of  too  great  sinfulness,  an- 
swered      166 


COx\TENTS.  XI 

Sect.  IV. — The  fear  of  incurring1  damnation  by  un- 
worthily receiving  the  Lord's  Supper,  con- 
sidered       173 

Sect.  V. — The  fear  of  dishonouring  the  Christian 

profession,  noticed 178 

Meditation 181 

CHAPTER  VI. 

Remarks  on  "the  order  for  the  Administration  of 
the  Lord's  Supper,  or,  Holy  Communion"  in  the 
Protestant  Episcopal  Church 185 

APPENDIX. 

A  Prayer  to  be  used  by  an  individual  when  about  to 

receive  the  Communion  for  the  first  time     .     .     215 
Forms  designed  to  aid  the  devotions  of  a   Communi- 
cant, from  an   office  in   Bishop  Taylor's  "Holy 
Living"  altered. 

An  Act  of  Love        218 

An  Act  of  Desire 219 

An  Act  of  Contrition 220 

An  Act  of  Faith ib. 

The  Petition        221 

A  short  Prayer  after  having  communicated       .     .     222 

Ejaculations 323 

Meditations,  by  Bishop  Wilson        225 

Collect  for  the  seventh  Sunday  after  Trinity      .     .    227 


HE 

WANT'S  GUIDE. 


THE 


CHAPTER  I. 

THE   NATURE  AND   DESIGN   OF  THE  HOLY  EUCHARIST. 
SECTION    I. 

Scriptural  account  of  its  Institution. 

The  promotion  of  holiness  is  the  grand  end  de- 
signed to  be  effected  by  the  pure  life,  meritorious 
death,  and  divine  precepts  of  the  Lord  Jesus  Christ. 
All  his  actions  from  the  cradle  to  the  grave,  were  re- 
gulated by  an  habitual  regard  to  this  glorious  result 
of  his  mission  to  our  world.  In  every  deed  which 
he  performed,  the  purity  and  excellence  of  unadul- 
terated virtue  were  discoverable;  and  his  whole  life 
was  a  perfect,  unbroken  exhibition  of  the  most  fer- 
vent love  to  God,  and  the  most  active  benevolence 
to  man.  That  life  was  designed  for  our  benefit.  As 
an  Apostle  declares,  "he  left  us  an  example  that  we 
should  follow  his  steps."  It  was  to  advance  the  in- 
terests of  holiness  that  he  submitted  to  the  scoffs  and 
indignities  of  men;  to  his  agony  and  bloody  sweat 
2 


14  NATURE  AND  DESIGN  OF 

in  the  garden;  and  was  at  last  nailed  to  the  accursed 
tree.  "He  gave  himself  for  us,  that  he  might  redeem 
"us  from  all  iniquity,  and  purify  unto  himself  a  pecu- 
liar people  zealous  of  good  works."  All  the  moral 
precepts  of  his  gospel  have  the  same  holy  tendency: 
they  are  designed  to  produce  in  the  hearts  and  lives 
of  men  a  conformity  to  the  divine  image  and  an 
obedience  to  the  divine  will.  But  the  most  pure 
and  exalted  precepts  of  morality  and  holiness,  will 
have  but  little  influence  upon  creatures  who  are  more 
under  the  government  of  sense  than  reason;  and  it 
was  undoubtedly,  owing  to  the  depravity  of  man, 
and  in  condescension  to  his  weakness  and  infirmity, 
that  the  Divine  Redeemer  instituted  his  sacraments, 
in  the  use  of  which  by  the  instrumentality  of  visible 
emblems  and  through  the  avenues  of  sense,  holy 
principles  and  affections  are  the  more  easily  instilled 
into  the  human  heart. 

To  the  consideration  of  one  of  the  two  sacra- 
ments of  the  Christian  Church,  the  following  pages 
are  devoted;  and  as  it  was  the  last  institution  of  our 
blessed  Redeemer  before  he  suffered,  the  subject 
cannot  fail  to  awaken  an  interest  in  the  minds  of  all 
who  consider  themselves  as  his  followers. 

Here  I  will  present  a  connected  view  of  the  dif- 
ferent accounts  of  the  institution  of  the  Lord's  sup- 
per contained  in  the  New  Testament. 

"And,  as  they  were  eating,  Jesus  took  bread,  and 
blessed  it,  and  brake  it,  and  gave  it  to  the  disciples, 


THE  HOLY  EUCHARIST. 


15 


and  said,  Take,  eat;  this  is  my  body.  And  he  took 
the  cup,  and  gave  thanks,  and  gave  it  to  .them,  say- 
ing, Drink  ye  all  of  it:  for  this  is  my  blood  of  the 
new  testament,  which  is  shed  for  many  for  the  remis- 
sion of  sins.  But  I  say  unto  you,  I  will  not  drink 
henceforth  of  this  fruit  of  the  vine,  until  that  day 
when  I  drink  it  new  with  you  in  my  Father's  king- 
dom. And  when  they  had  sung  an  hymn,  they  went 
out  into  the  mount  of  Olives."  (St.  Matt.  xxvi. 
26—30.) 

"And  as  they  did  eat,  Jesus  took  bread,  and  bless- 
ed and  brake  it,  and  gave  to  them,  and  said,  Take, 
eat:  this  is  my  body.  And  he  took  the  cup,  and 
when  he  had  given  thanks,  he  gave  it  to  them:  and 
they  all  drank  of  it.  And  he  said  unto  them,  This  is 
my  blood  of  the  new  testament  which  is  shed  for 
many.  Verily  I  say  unto  you,  I  will  drink  no  more 
of  the  fruit  of  the  vine,  until  that  day  that  I  drink  it 
new  in  the  kingdom  of  God.  And  when  they  had 
sung  an  hymn,  they  went  out  into  the  mount  of 
Olives."     (St.  Mark  xiv.  22—26.) 

"And  he  said  unto  them,  With  desire  I  have  desir- 
ed to  eat  this  passover  with  you  before  I  suffer:  for 
I  say  unto  you,  I  will  not  any  more  eat  thereof,  until 
it  be  fulfilled  in  the  kingdom  of  God.  And  he  took 
the  cup,  and  gave  thanks,  and  said,  Take  this,  and 
divide  it  among  yourselves:  for  I  say  unto  you,  I  will 
not  drink  of  the  fruit  of  the  vine,  until  the  kingdom 


16  NATURE  AND  DESIGN,  &C. 

of  God  shall  come.  And  he  took  bread,  and  gave 
thanks,  and  brake  it,  and  gave  unto  them,  saying, 
This  is  my  body,  which  is  given  for  you:  this  do  in 
remembrance  of  me.  Likewise  also  the  cup  after 
supper,  saying,  This  cup  is  the  new  testament  in  my 
blood,  which  is  shed  for  you."  (St.  Luke  xxii. 
15—20.) 

"For  I  have  received  of  the  Lord,  that  which  also 
I  delivered  unto  you,  That  the  Lord  Jesus,  the  same 
night  in  which  he  was  betrayed,  took  bread:  and 
when  he  had  given  thanks,  he  brake  it,  and  said, 
Take,  eat:  this  is  my  body,  which  is  broken  for  you: 
this  do  in  remembrance  of  me.  After  the  same 
manner  also  he  took  the  cup,  when  he  had  supped, 
saying,  This  cup  is  the  new  testament  in  my  blood: 
this  do  ye,  as  oft  as  ye  drink  it,  in  remembrance  of 
me.  For  as  often  as  ye  eat  this  bread,  and  drink 
this  cup,  ye  do  shew  the  Lord's  death  till  he  come." 
(1  Cor.  xi.  23 — 26.) 

These  words  contain  the  history  of  that  solemn 
and  interesting  transaction,  the  institution  of  the  holy 
eucharist: — and  as  often  as  christians  repeat  the  same 
solemnities,  they  "shew  forth  the  Lord's  death,"  and 
this  memorial  or  "shewing  forth,"  must  be  continued 
in  the  church  "till  he  come"  in  the  clouds  of  heaven 
to  judge  both  the  quick  and  the  dead. 


SECTION  II. 
The  Doctrine  of  Transubstantiation  considered. 

It  is  the  well  known  belief  of  an  ancient  and  pow- 
erful, but,  in  our  judgment,  corrupt  and  superstitious 
church,  that  the  ordinance  of  the  Lord's  supper  is  a 
real  sacrifice  for  sin.  That  the  repetition  of  the 
solemn  words  of  institution  by  the  officiating  min- 
ister,'produces  that  change  in  the  elements  which 
they  call  transubstantiation; — by  virtue  of  which, 
those  elements  are  no  longer  bread  and  wine,  but 
verily  and  indeed  the  body  and  blood  of  our  Lord 
Jesus  Christ,  offered  up  to  Almighty  God,  by  the  offi- 
ciating priest  as  an  expiatory  sacrifice. 

This  absurd  belief,  is  professedly  founded  upon  a 
literal  interpretation  of  the  memorable  words  used  by 
our  Saviour,  when  he  instituted  the  ordinance,  "this 
is  my  body  which  is  given  for  you,  this  cup  is  the 
New  Testament  in  my  blood,  which  is  shed  for  you," 
But,  if  we  even  admit  the  propriety  of  the  rule  which 
binds  us  to  a  literal  interpretation  of  the  words,  a 
rigid  adherence  to  it  would  not  support  the  doctrine 
contended  for.  Our  Saviour  expressly  said,  "this  cup 
is  the  New  Testament  in  my  blood,"  and  of  course  it 
must  be  the  cup  and  not  the  wine  contained  in  it, 
which  must  undergo  the  transubstantiating  process. 


18  NATURE  AND  DESIGN  OF 

This  consequence  which  flows  most  naturally  from 
the  literal  interpretation  of  our  Saviour's  words,  in- 
volves an  absurdity  which,  I  believe,  the  most  bigot- 
ed advocate  of  the  doctrine  has  never  been  weak 
enough  to  maintain.  Furthermore,  "if  the  literal 
sense  is  to  be  adopted,  then  it  will  follow  that  Christ 
ate  his  own  body  while  alive,  and  that  his  disciples 
did  the  same;  that  they  devoured  at  night  the  same 
body  which  was  suspended  upon  the  cross  the  next 
morning;  that  there  are  as  many  Christs  as  there  are 
consecrated  wafers;  and  a  thousand  other  absurdities 
equally  incredible  and  shocking." 

If  we  literally  interpret  Christ's  words  on  that  oc- 
casion, why  should  we  not  on  all  others  when  he 
speaks  of  his  person  or  ministry?  Our  Saviour  says, 
"I  am  the  good  shepherd."  "I  am  the  door."  "I  am  the 
vine."  Yet  who  ever  thought  of  giving  these  words 
any  other  than  a  figurative  interpretation?  Who  ever 
dreamt  that  our  Saviour  intended  to  declare  more  than 
that  these  things  were  emblems  or  figures  well  calcu- 
lated to  represent  or  illustrate  his  redeeming  charac- 
ter and  offices?  In  this  sense  we  are  to  understand 
the  words  employed  in  the  institution  of  the  holy  eu- 
charist.  Our  Saviour  called  the  bread  his  body,  and 
the  "wine  his  blood,  in  a  figurative  sense,  because 
they  were  to  be  the  emblems  or  representatives  of  his 
body  and  blood  in  that  ordinance.  And  this  is  the 
ordinary  sacramental  dialect  Thus  circumcision  is 
called  God's  covenant ,*  i.  e.  the  sign  of  it:  also,  the 

*  Genesis  xvii.  13, 


THE  HOLY  EUCHARIST.  19 

lamb  is  called  the  Lord's  passover,*  i.  e.  the  sign  of 
it.  The  words  of  our  Lord,  thus  understood,  com- 
mend themselves  to  our  reason,  and  are  consistent 
with  other  portions  of  the  scripture; — but,  the  literal 
sense  affronts  our  reason,  destroys  the  nature  of  the 
sacrament,  and  gives  the  lie  to  all  our  senses.f 

*  Exodus,  xii.  11. 

fOur  Lord  did  not  say,  hoc  est  corpus  meum,  (this  is  my 
body,)  as  he  did  not  speak  in  the  Latin  tongue;  though  as 
much  stress  has  been  laid  upon  this  quotation  from  the 
Vulgate  version,  by  the  Papists,  as  if  the  original  of  the 
three  Evangelists  had  been  written  in  the  Latin  language. 
Had  he  spoken  in  Latin,  following  the  idiom  of  the  Vul- 
gate, he  would  have  said,  panis  hie  corpus  meum  signifcat, 
or,  symbolum  est  corporis  mei — hoc  poculum  sanguinem 
meum  representat,  or,  symbolum  est  sanguinis  mei:  this 
bread  signifies  my  body;  this  cup  represents  my  blood.  But 
let  it  be  observed,  that  in  the  Hebrew,  Chaldee  and  Chal- 
deo-Syriak  languages,  there  is  no  term  which  expresses 
to  mean,  signify,  denote,  though  both  the  Greek  and  Latin 
abound  with  them:  hence  the  Hebrews  use  a  figure,  and 
say,  it  is,  for,  it  signifies.  So  Gen.  xli.  26,  27,  The  seven 
kine  are  (i.  e.  represent)  seven  years.  This  is,  (repre- 
sents) the  bread  of  affliction  which  our  fathers  ate  in  the 
land  of  Egypt.  Dan.  vii.  24.  The  ten  horns  are  (i.  e. 
signify)  ten  kings.  They  drank  of  the  spiritual  Rock  which 
followed  them,  and  the  Rock  was  (represented)  Christ. 
i  Cor.  x.  4.  And  following  this  Hebrew  idiom,  though 
the  work  is  written  in  Greek,  we  find, -in  Rev.  i.  20,  the 
seven  stars  are  (represent)  the  angels  of  the  seven 
(Churches:  and  the  seven  candlesticks  are  (represent)  the 


20  NATURE  AND  DESIGN  OP 

The  author  has  no  wish  to  give  this  little  work  a 
controversial  character,  but  it  may  not  be  amiss  in 
this  connection,  to  present  to  the  consideration  of  the 
reader,  the  very  ingenious  and  plausible  argument  of 
Bossuet,  bishop  of  Meaux,  in  favour  of  the  literal 
sense  of  our  Lord's  words;  and  the  refutation  of  it 
by  a  protestant  writer  of  great  acuteness  and  pene- 
tration. 

seven  churches.  The  same  form  of  speech  is  used  in  a 
variety  of  places  in  the  New  Testament,  where  this  sense 
must  necessarily  be  given  to  the  word — Matt.  xiii.  38,  39. 
The  field  is  (represents)  the  world:  the  good  seed  are  (re- 
present or  signify)  the  children  of  the  kingdom:  the  tares 
are  (signify)  the  children  of  the  wicked  one.  The  enemy 
is  (signifies)  the  devil:  the  harvest  is  (represents)  the  end 
of  the  world:  the  reapers  are  (i.  e.  signify)  the  angels — 
Luke  viii.  9.  What  might  this  parable  be?  ti$  eih  y\ 
rfapcuSoXv)  avry] ;  what  does  this  parable  signify? — John 
vii.  36,  <ns  E2TIN  ovros  o  Xoyos;  what  is  the  significa- 
tion of  this  saying — John  x.  6.  They  understood  not 
what  things  they  were  <nva  h\,  what  was  the  signifi- 
cation of  the  things  he  had  spoken  to  them — Acts  x.  17. 
<n  av  eih  to  o£a/xa,  what  this  vision  might  be;  properly 
rendered  by  our  translators,  what  this  vision  should  mean — 
Gal.  iv.  24.  For  these  are  the  two  covenants:  avrai  yap 
EI2IN  cti  S\jo  £ia$7]xcu,  these  signify  the  two  covenants — 
Luke  xv.  26.  He  asked  <n  eih  rauTcc,  what  these  things 
meant:  see  also  ch.  xviii.  36.  After  such  unequivocal 
testimony  from  the  sacred  writings,  can  any  person  doubt 
that,  This  bread  is  my  body,  has  any  other  meaning  than, 
This  represents  my  body? — Dr.  A.  Clarke. 


THE  HOLT  EUCHARIST.  21 

"When  Jesus  Christ  said,  this  is  my  body,  this  is 
my  blood;  he  was  neither  propounding  a  parable, 
nor  explaining  an  allegory.  The  words,  which  are 
detached  and  separate  from  all  other  discourse,  carry 
their  whole  meaning  in  themselves.  The  business 
in  hand  was  the  institution  of  a  new  rite,  which  re- 
quired the  use  of  simple  terms;  and  that  place  in 
scripture,  is  yet  to  be  discovered,  where  the  sign  hath 
the  name  of  the  thing  signified  given  to  it  at  the 
moment  of  the  institution  of  the  rite,  and  without 
any  leading  preparation.^ 

Such  is  the  imposing  argument  of  Bossuet;  and 
which  even  to  the  mind  of  Warburton  presented  so 
great  a  difficulty,  that  he  thought  he  could  not  an- 
swer it,  but  by  resorting,  as  he  has  done,  to  the  hy- 
pothesis which  represents  the  Lord's  supper  as  a  feast 
upon  a  sacrifice.  A  more  patient  and  thorough  in- 
vestigation of  the  point,  might  have  enabled  the  Eng- 
lish bishop  to  have  returned  the  following  scriptural 
answer  to  the  sophistical  argument  of  the  French 
prelate,  without  casting  any  obscurity  upon  the  simple 
character  of  the  christian  ordinance  in  question. 

The  bishop  of  Meaux  says,  "that  place  in  scripture 
is  yet  to  be  discovered,"  &c.  "Whether  any  such  in- 
stance has  yet  been  observed  or  not,  certain  it  is,  that 
scripture  will  supply  us  with  one.  The  passover  is  an 
instance  of  exactly  the  same  nature,  with  that  here 
required;  and  the  unquestionably  figurative  form  of 
the  institution  answers  exactly  to  that  of  the  Lord's 


22  NATURE  AND  DESIGN  OF 

supper  figuratively  understood.  At  the  very  first  in- 
stitution of  it,  the  Lord,  having  instructed  Moses  in 
what  manner  to  direct  the  people  to  choose  out,  kill, 
dress  and  eat,  a  lamb,*  immediately  declared,  with- 
out any  leading  preparation,  7/  is  the  Lord's  passover; 
and  then  added  the  reason,  on  account  of  which  the 
rite  was  instituted  and  distinguished  by  this  name.t 

"This  is  certainly  a  case  in  point.  When  the  Lord 
said,  on  this  occasion,  //  is  the  Lord's  passover,  he 
was  neither  propounding  a  parable,  nor  explaining  an 
allegory.  The  words,  It  is  the  Lord's  passover,  in 
the  institution  of  this  rite,  were  as  much  detached 
and  separate  from  all  other  discourse,  and  did  as 
much  carry  their  whole  meaning  in  themselves,  as 
the  words  this  is  my  body,  this  is  my  blood,  did  in 
the  institution  of  the  Lord's  supper.  The  business 
jn  hand  was  here  likewise  the  institution  of  a  new 
rite;  and  if  that  circumstance  would  have  required 
the  use  of  simple  terms,  as  opposed  to  figurative,  in 
the  institution  of  the  Lord's  supper;  it  must  equally 
have  required  the  use  of  simple  terms,  as  opposed  to  fi- 
gurative, in  the  prior  institution  of  the  passover.  And 
evident  it  is,  that  in  this  instance  the  sign,  the  lamb  kill- 
ed and  dressed,  &c.  as  commanded,  had  the  name  of 
the  thing  signified,  the  action  of  the  Lord's  passing  over 
the  houses  of  the  Israelites,  given  to  it  at  the  moment 
of  the  institution  of  the  rite;  and  as  much  without 
any  leading  preparation,  as  the  bread  and  wine  had 

*  Exodus  xii.  3 — 11.      f  Ibid.  11  —  14.  see  the  passage. 


THE  HOLY  EUCHARIST.  23 

the  name  of  the  body  and  blood  of  Jesus  given  to 
them,  in  the  institution  of  the  eucharist. 

"Here,  therefore,  we  have  a  direct  and  complete  re- 
futation of  the  argument  before  us,  which  will  admit 
of  no  reply.  Not  even  the  bishop  of  Meaux  himself 
would  have  allowed,  much  less  contended,  that  the 
words  of  the  institution  of  the  Jewish  passover  ought 
to  be  understood,  literally;  though  he  contends  for 
disgracing  the  religion  of  Christ  with  all  the  absur- 
dities of  a  real  presence  and  transubstantiation  in 
the  Lord's  supper.  And  yet  the  instituting  forms  of 
words  in  both  these  rites  are  so  exactly  similar,  in 
the  point  concerned,  that  the  same  mode  of  interpre- 
tation must  of  necessity  be  applied  to  both.  If  the 
declaratory  words  of  the  institution  of  the  passover 
must  be  figuratively  understood,  so  must  those  of  the 
Lord's  supper,  and  vice  versa,  if  the  declaratory 
words  of  the  institution  of  the  Lord's  supper  must 
be  literally  understood,  so  must  those  of  the  passover 
likewise.  The  necessary  consequence  of  which  would 
be,  that  what  the  Jews  ate  at  the  paschal  supper,  and 
that  as  often  as  they  celebrated  it,  was  not  really  the 
lamb  itself,  that  they  had  killed  and  dressed,  in  the 
manner  they  were  commanded;  but  was  actually  the 
Lord  himself;  and  not  only  so,  but  it  was  the  Lord, 
employed  at  the  very  time  in  the  act  of  passing  over 
the  houses  of  the  Israelites,  and  that  in  Egypt;  and 
smiting  the  first  born  both  of  man  and  beast  in  those 
of  the  Egyptians. 


24  NATURE  AND  DESIGN  OF 

"These  are  such  extravagant  absurdities  as  even 
they  who  contend  for  a  real  presence  and  transub- 
stantiation  in  the  Lord's  supper,  will  by  no  means 
admit  the  possibility  of  in  the  passover;  and  yet 
the  principles  of  the  argument  in  question  would 
force  them  to  receive  the  one  as  well  as  the  other; 
for  if  the  Lord's  supper  must  be  understood  literally, 
because  a  new  rite  cannot  be  instituted  in  figurative 
terms,  the  passover  must  likewise  be  understood  lite- 
rally for  the  self  same  reason.  And  if  the  sign 
could  not  have  the  name  of  the  thing  signified  given 
to  it  at  the  moment  of  the  institution,  without  any 
leading  preparation  in  the  Lord's  supper,  neither 
could  it  in  the  passover."* 

This  monstrous  doctrine  of  transubstantiation,  a  be- 
lief of  which  the  church  of  Rome  enforces  by  the 
threat  of  eternal  damnation  against  all  who  reject  it, 
and  for  a  denial  of  which  multitudes  of  holy  men  were, 
about  the  period  of  the  reformation,  inhumanly  burnt 
at  the  stake,  is  not  only  entirely  unauthorised  by  the 

*"It  is  a  fact  worthy  of  remark,  and  such  as  deserves  the 
most  serious  reflection  of  all  whom  it  concerns,  that  while 
a  very  great  proportion  of  the  christian  world  have  been 
required  to  believe.,  and  actually  have  believed  a  real  pre- 
sence and  transubstantiation  in  the  Lord's  supper,  no  Jew 
was  ever  yet  wild  enough  to  conceive  the  thought,  or 
dishonest  enough  to  inculcate  the  belief,  of  a  real  presence 
or  transubstantiation  in  the  passover." — Wm.  Bell,  Pre- 
bendary of  St.  Peter  s,  Westminster. 


THE  HOLY  EUCHARIST.  25 

scriptures,  but  unsupported  by  the  authority  of  the 
early  fathers  of  the  Christian  church.* 

But  how  can  the  fact  be  accounted  for,  that  such 
an  error  should  ever  have  crept  into  the  church,  and 
have  been  so  generally  received  in  the  christian  world 
for  several  ages  prior  to  the  reformation?  Archbishop 
Tillotson  gives  the  following  history  of  the  introduc- 
tion and  growth  of  this  error. 

"The  doctrine  of  the  corporeal  presence  of  Christ 
was  first  started  upon  occasion  of  the  dispute  about 
the  worship  of  images,  in  opposition  whereto  the  Sy- 
nod of  Constantinople,  about  the  year  750  did  argue 
thus,  that  our  Lord  having  left  us  no  other  image  of 
himself  but  the  sacrament,  in  which  the  substance  of 
bread  is  the  image  of  his  body,  we  ought  to  make  no 
other  image  of  our  Lord.  In  answer  to  this  argu- 
ment, the  second  council  of  Nice,  in  the  year  787, 
did  declare,  that  the  sacrament,  after  consecration, 
is  not  the  image  and  anti-type  of  Christ's  body  and 
blood,  but  is  properly  his  body  and  blood.     So  that 

*  To  enter  at  large  upon  the  proofs  of  this  assertion, 
would  be  inconsistent  with  the  design  of  the  present  work. 
The  reader  who  desires  full  satisfaction  upon  the  point, 
is  referred  to  "Faber's  Difficulties  of  Romanism^  a  work 
no  less  distinguished  for  the  christian  mildness  and  ur- 
banity of  the  spirit  which  pervades  it,  than  for  the  con- 
clusiveness of  the  arguments  it  presents  in  support  of  the 
doctrines  of  the  reformation,  as  opposed  to  the  errors  of 
the  church  of  Rome. 


26  NATURE  AND  DESIGN  OP 

the  corporeal  presence  of  the  body  of  Christ  in  the 
sacrament,  was  first  brought  in  to  support  the  stupid 
worship  of  images:  and  indeed  it  could  never  have 
come  in  upon  a  more  proper  occasion,  nor  have  been 
applied  to  a  fitter  purpose. 

"And  here,  I  cannot  but  take  notice,  how  well  this 
agrees  with  Bellarmine's  observation,*  'that  none  of 
the  ancients  who  wrote  of  heresies,  hath  put  this 
error,  (viz.  of  denying  transubstantiation,)  in  his  cata- 
logue; nor  did  any  of  the  ancients  dispute  against 
this  error  for  the  first  600  years.'  Which  is  very 
true,  because  there  could  be  no  occasion  then  to  dis- 
pute against  those  who  denied  transubstantiation, 
since,  as  I  have  shewn,  this  doctrine  was  not  in  be- 
ing, unless  among  the  Eutychian  heretics,  for  the 
first  600  years  and  more.  But  Bellarmine,f  goes  on 
and  tells  us,  that  'the  first  who  called  in  question  the 
truth  of  the  body  of  the  Lord  in  the  eucharist,  were 
the  Eixovo/xcw,  (the  opposers  of  images,)  after  the 
year  700,  in  the  council  of  Constantinople;  for  these 
said  there  was  one  image  of  Christ,  instituted  by 
Christ  himself,  viz.  the  bread  and  wine  in  the  eucha- 
rist, which  represents  the  body  and  blood  of  Christ. 
Wherefore,  from  that  time,  the  Greek  writers  often 
admonish  us  that  the  eucharist  is  not  the  figure  or 
image  of  the  body  of  the  Lord,  but  his  true  body, 
as  appears  from  the  VII  Synod;'  which  agrees  most 
exactly  with  the  account  which  I  have  given  of  the 

*De  Euchar:  Lib.  1  ch.  2.        t  Ibid. 


THE  HOLY  EUCHARIST.  27 

first  rise  of  this  doctrine,  which  began  with  the  cor- 
poreal presence  of  Christ  in  the  sacrament,  and  after- 
wards proceeded  to  transubstantiation. 

"And  as  this  was  the  first  occasion  of  introducing 
this  doctrine  among  the  Greeks,  so  in  the  Latin  or 
Roman  church,  Paschasius  Radbertus,  first  a  monk, 
and  afterwards  abbot  of  Corbey,  was  the  first  broacher 
of  it  in  the  year  818. 

"And  for  this,  besides  the  evidence  of  history,  we 
have  the  acknowledgment  of  two  very  eminent  persons 
in  the  church  of  Rome,  Bellarmine  and  Sirmondus, 
who  do  in  effect  confess  that  this  Paschasius  was  the 
first  who  wrote  to  purpose  upon  this  argument.  Bellar- 
mine* in  these  words,  'this  author  was  the  first  who 
hath  seriously  and  copiously  written  concerning  the 
truth  of  Christ's  body  and  blood  in  the  eucharist.'   And 
Sirmondus,!  in  these,  'he  so  first  explained  the  gen- 
uine sense  of  the  Catholic  church,  that  he  opened 
the  way  to  the  rest  who  afterwards,  in  great  numbers, 
wrote  upon  the  same  argument.'      But  though  Sir- 
mondus is  pleased  to  say,  that  he  only  first  explained 
the  sense  of  the  Catholic  church  in  this  point,  yet  it 
is  very  plain,  from  the  records  of  that  age,  which  are 
left  to  us,  that  this  was  the  first  time  that  this  doc- 
trine was  broached  in  the  Latin  church;  and  it  met 
with  great  opposition  in  that  age,  as  I  shall  have  oc- 
casion  hereafter   to  shew.     For  Rabanus   Maurus, 
Archbishop  of  Mentz,  about  the  year  847,  reciting 

*De  Scriptor:  Eccles,     fin  vita  Paschasii. 


28  NATURE  AND  DESIGN  OF 

the  very  words  of  Paschasius,  wherein  he  had  de- 
livered this  doctrine,  hath  this  remarkable  passage 
concerning  the  novelty  of  it.  'Some,'  says  he,  'of 
late,  not  having  a  right  opinion  concerning  the  sa- 
crament of  the  body  and  blood  of  our  Lord,  have 
said  that  this  is  the  body  and  blood  of  our  Lord 
which  was  born  of  the  Virgin  Mary,  and  in  which 
our  Lord  suffered  upon  the  cross,  and  rose  from  the 
dead:  which  error?  says  he,  'we  have  opposed  with 
all  our  might.'  From  whence  it  is  plain  by  the  tes- 
timony of  one  of  the  greatest  and  most  learned 
bishops  of  that  age,  and  of  eminent  reputation  for 
piety,  that  what  is  now  the  very  doctrine  of  the 
church  of  Rome  concerning  the  sacrament,  was  then 
esteemed  an  error,  broached  by  some  particular  per- 
sons, but  was  far  from  being  the  generally  received 
doctrine  of  that  age.  Can  any  one  think  it  possible 
that  so  eminent  a  person  in  the  church,  both  for  piety 
and  learning,  could  have  condemned  this  doctrine  as 
an  error  and  a  novelty,  had  it  been  the  general  doc- 
trine of  the  Christian  church,  not  only  in  that,  but  in 
former  ages:  and  no  censure  passed  upon  him  for 
that  which  is  now  the  great  burning  article  in  the 
church  of  Rome,  and  esteemed  by  them,  one  of  the 
greatest  and  most  pernicious  heresies? 

"Afterwards,  in  the  year  1059,  when  Berengarius  in 
France  and  Germany  had  raised  a  fresh  opposition 
against  this  doctrine,  he  was  compelled  to  recant,  by 


THE    HOLY  EUCHARIST.  29 

Pope  Nicholas  and  the  council  at  Rome,"  in  a  parti- 
cular form  of  words  which  were  prescribed  by  them. 

"About  twenty  years  after,  in  the  year  1079, 
Pope  Gregory  the  VII,  became  dissatisfied  with  the 
form  of  recantation  which  Nicholas  and  his  council 
had  prescribed;  and,  therefore,  in  another  council  at 
Rome,  made  Berengarius  recant  in  the  use  of  another 
form  of  words,  viz:*  'That  the  bread  and  wine 
which  are  placed  upon  the  alia?;  are  substanti- 
ally changed  into  the  true,  and  proper,  and  quicken- 
ing flesh  and  blood  of  our  Lord  Jesus  Christ,  and 
after  consecration,  are  the  true  body  of  Christ,  which 
was  bom  of  the  Virgin,  and  which  being  offered  for 
the  salvation  of  the  ivorld,  did  hang  upon  the  crGSs, 
and  sits  at  the  right  hand  of  the  Father.' 

"So  that  from  the  first  starting  of  this  doctrine  in 
the  second  council  of  Nice,  in  the  year  787,  till 
the  council  under  Pope  Gregory  the  VII,  in  the  year 
1079,  it  was  almost  three  hundred  years  that  this 
doctrine  was  contested,  and  before  it  was  reduced 
to  that  form  in  which  it  is  now  settled  and  establish- 
ed in  the  church  of  Rome.  Here,  then,  is  a  plain 
account  of  the  first  rise  of  this  doctrine,  and  of  the 
several  steps  whereby  it  was  advanced  by  the  church 
of  Rome  into  an  article  of  faith." 

The  authorities  cited  will  be  sufficient,  it  is  believ- 
ed, to  satisfy  the  reader,  that  the  doctrine  of  transub- 
stantiation,  however  confidently  it  may  be  maintain- 

*Waldens.  Tom.  i,  c.  13. 

3* 


30  NATURE  AND  DESIGN  OF 

ed,  and  however  zealously  propagated  by  the  emis- 
saries of  a  church  which  claims  to  be  infallible,  can 
derive  no  efficient  support  from  the  pages  of  holy 
writ,  or  from  the  writings  of  the  earliest  and  purest 
ages  of  the  Christian  church. 

It  is  deemed  unnecessary  to  shew  that  it  is  equally 
unsupported  by  reason  and  the  senses;  for  its  most 
zealous  advocates  will  hardly  presume  to  claim  their 
testimony  in  its  favour.  We  may,  therefore,  bring 
this  section  to  a  close,  by  another  quotation  from  the 
distinguished  author,  to  whose  labours  we  are  already 
so  largely  indebted^  "It  is  a  most  evident  falsehood; 
and  there  is  no  doctrine  or  proposition  in  the  world 
that  is  of  itself  more  evidently  true,  than  transub- 
stantiation  is  evidently  false:  and  yet,  if  it  were  pos- 
sible to  be  true,  it  would  be  the  most  ill-natured  and 
pernicious  truth  in  the  world,  because  it  would  suf- 
fer nothing  else  to  be  true.  It  is  like  the  Roman 
Catholic  church,  which  will  needs  be  the  whole 
Christian  church,  and  will  allow  no  other  society  of 
Christians  to  be  any  part  of  it:  so  transubstantiation, 
if  it  be  true  at  all,  it  is  all  truth,  and  nothing  else  is 
true;  for  it  cannot  be  true,  unless  our  senses  and  the 
senses  of  all  mankind  be  deceived  about  their  pro- 
per objects;  and  if  this  be  true  and  certain,  then 
nothing  else  can  be  so;  for  if  we  be  not  certain  of 
what  we  see,  we  can  be  certain  of  nothing."* 

*  Discourse  against  transubstantiation,  by  Archbishop 
Tillotson. 


THE  HOLY  EUCHARIST.  31 


SECTION  III. 

The  Lord's  Supper  not  a  Feast  upon  a  Sacrifice. 

There  is  another  erroneous,  and  as  I  conceive, 
dangerous  view  of  the  nature  and  design  of  the  sa- 
crament in  question,  which  demands  a  passing  notice: 
J  mean  that  which  represents  it  to  be  specifically  a 
feast  upon  a  sacrifice.  There  are  some  even  among 
professed  Protestants,  who  believe  that  the  Lord's 
supper  is  the  same  among  Christians  in  respect  to 
the  Christian  sacrifice,  that  among  the  Jews,  the  feasts 
upon  the  legal  sacrifices  were,  and  among  the  Gen- 
tiles the  feasts  of  the  idol  sacrifices.  But  the  incor- 
rectness of  this  opinion  will  appear  evident,  when  we 
consider,  that  on  this  subject,  the  fundamental  princi- 
ples of  the  Christian  religion,  differ  radically  from  the 
fundamental  principles  of  the  religion  of  Jews  and 
Pagans.  Among  the  Jews  and  Pagans,  sacrifices  were 
offered  to  expiate  particular  offences;  and  all  who 
partook  of  the  sacrificial  feasts,  were  understood  in 
both  religions,  to  partake  of  all  the  benefits  of  the 
sacrifices  themselves.  Hence,  partaking  of  those 
feasts,  was,  in  each  religion  respectively,  considered 
as  an  expiation  of  those  offences  for  which  the  sa- 
crifices were  offered  up,  and  the  formal  cause  of 
their  being  forgiven.  Hence,  it  follows,  that  if  the 
Lord's  supper  is  specifically  a  feast  upon  a  sacrifice, 


32  NATURE  AND  DESIGN  OF 

then  every  one  who  partakes  of  that  sacrament  be- 
comes ipso  facto  personally  interested  in  the  merits 
of  the  sacrifice  which  the  Lord  Jesus  Christ  offered 
up  for  the  sins  of  men.  The  very  action  itself  is  virtu- 
ally an  atonement  for  our  sins — the  appointed  means 
and  formal  cause  of  their  being  forgiven.  But  this 
consequence  is  absolutely  unauthorised  by  tbe  form 
and  circumstances  of  the  institution,  and  utterly  in- 
consistent with  the  fundamental  principles  of  the  re- 
ligion of  the  New  Testament.  That  testament  speaks 
of  the  real  and  availing  sacrifice  for  sin  as  having 
been  offered  "once  for  all" — and  never  to  be  repeat- 
ed, because  infinite  in  its  merit  and  everlasting  in  its 
efficacy.  "And  every  priest  standeth  daily  ministering, 
and  offering  oftentimes  the  same  sacrifices,  which  can 
never  take  away  sins.  But  this  man,  (Christ,)  after 
he  had  offered  one  sacrifice  for  sins,  for  ever  sat  down 
on  the  right  hand  of  God:  for  by  one  offering,  he 
hath  perfected  for  ever  them  that  are  sanctified."* 

We  may  challenge  any  one  to  produce  a  passage 
from  the  gospel  of  Christ,  which  appoints  any  exter- 
nal action  to  be  the  condition  of  our  obtaining  an  in- 
terest in  his  merits:  and  we  might  produce  many, 
if  it  were  necessary,  which  prove  that  communicating 
is  placed  on  the  same  footing  with  other  command- 
ed duties  and  has  no  special  promise  of  forgiveness 
annexed  to  it;  while  at  the  same  time  we  might 
shew  that  its  uniform  language  is,  "believe  on  the 

*Heb.x.  11,  12,  14, 


THE   HOLY  EUCHARIST.  33 

Lord  Jesus  Christ,  and  thou  shalt  be  saved."  "He  that 
believeth  shall  be  saved,  he  that  believeth  not  shall 
be  damned."* 

*The  famous  argument  of  Dr.  Cudworth,  considered 
by  himself  and  others  as  a  demonstration  of  the  doctrine, 
that  the  Lord's  supper  is  a  feast  upon  a  sacrifice,  is  found- 
ed upon  the  passage  in  St  Paul's  1  Epis.  to  the  Cor.  x. 
from  14  to  21  inclusive,  omitting  the  17th  and  19th  verses. 

"Wherefore,  my  dearly  beloved,  flee  from  idolatry.  I 
speak  as  to  wise  men;  judge  ye  what  I  say.  The  cup  of 
blessing  which  we  bless,  is  it  not  the  communion  of  the 
blood  of  Christ?  The  bread  which  we  break,  is  it  not  the 
communion  of  the  body  of  Christ?  Behold  Israel  after 
the  flesh:  are  not  they  which  eat  of  the  sacrifices,  par- 
takers of  the  altar?  But  I  say,  that  the  things  which  the 
Gentiles  sacrifice,  they  sacrifice  to  devils,  and  not  to 
God:  and  I  would  not  that  ye  should  have  fellowship  with 
devils.  Ye  cannot  drink  the  cup  of  the  Lord,  and  the  cup 
of  devils:  ye  cannot  be  partakers  of  the  Lord's  table,  and 
of  the  table  of  devils." 

The  Apostle  was  here  warning  the  Corinthians  against 
idolatry,  or  giving  encouragement  to  it;  and  Cudworth 
supposes  this  to  be  the  purport  of  his  reasoning.  et As  to 
eat  the  body  and  blood  of  Christ  in  the  Lord's  supper,  is 
to  be  made  partaker  of  his  sacrifice  offered  up  to  God  for  us: 
as  to  eat  of  the  Jewish  sacrifices  under  the  law,  was  to  par- 
take in  the  legal  sacrifices  themselves;  so  to  eat  of  things 
offered  up  in  sacrifice  to  idols,  was  to  be  made  partakers 
of  the  idol  sacrifices;  and  therefore  was  unlawful."  From 
this  view  of  the  Apostle's  argument,  he  draws  the  conclu- 
sion, "that  the  Lord's  supper  is  the  same  among  Chris- 
tians, in  respect  of  the  Christian  sacrifice,  that  among  the 


34  NATURE  AND  DESIGN  OF 

This  erroneous  view  of  the  sacrament  is  believed 
to  be  far  from  innocent:  it  is  not  one  of  those  errors 
which  may  be  winked  at,  because  unattended  with 
practical  effects  of  a  pernicious  kind.  Men  of  intel- 
ligence and  piety  may  sustain  no  serious  injury  from 

Jews  the  feasts  upon  the  legal  sacrifices  were,  and  among 
the  Gentiles,  the  feasts  upon  the  idol  sacrifices."  But, 
Mr.  Bell,  from  whom  the  argument  in  the  text  is  partly- 
taken,  has,  with  much  learning  and  ability,  exposed  the 
inconclusiveness  of  Cudworth's  reasoning,  in  the  follow- 
ing terms.  "Here,  first  it  is  absolutely  necessary  to  observe, 
that  this  stating  of  St.  Paul's  argument  requires  to  have 
the  meaning  of  each  of  its  propositions  precisely  ascertain- 
ed, to  enable  us  to  determine  whether  the  argument  it  con- 
tains is  conclusive  or  not:  for  unless  the  identical  terms, 
in  which  it  is  drawn  up,  ('being  made  partakers  of 
Christ's  sacrifice,'  and  'partaking  in  the  legal  sacri- 
fices,' and  'being  made  partakers  of  the  idol  sacrifices') 
are  used  to  express  exactly  the  same  meaning  in  each  of 
the  premises  and  the  conclusion;  the  argument  must  ne- 
cessarily prove  inconclusive;  or,  in  reality,  no  argument 
at  all;  though  by  means  of  having  its  premises  and  conclu- 
sion expressed  in  the  same  terms,  it  wears  at  first  sight 
the  appearance  of  complete  demonstration. 

"To  discover,  therefore*,  with  certainty,  whether  St. 
Paul's  argument,  as  it  is  here  stated  by  Cudworth,  is  re- 
ally, as  well  as  apparently,  conclusive,  we  must  strike  out 
the  identical  terms  themselves,  in  which  the  premises  and 
conclusion  are  expressed;  and  substitute  in  their  stead, 
that  precise  meaning  which  Cudworth  here  designed  to 
express  by  them.  And  when  we  have  done  this,  his 
statement  of  St.  Paul's  argument,  as  appears  from  what 


THE  HOLT  EtTCHARIST.  35 

it,  if  they  have  unfortunately  adopted  it,  but  we  be- 
lieve that  its  general  reception  by  the  multitude, 
could  hardly  fail  to  be  attended  with  consequences 
highly  dangerous.  It  would  not,  perhaps,  be  difficult 
to  point  out  many  in  different  communions,  who, 
under  the  blinding  influence  of  this  opinion,  have 

he  says  in  his  three  preceding  paragraphs,  will  stand 
thus: 

"  'Therefore:  As  to  eat  the  body  and  blood  of  Christ  in 
the  Lord's  supper,  is  a  real  communication  in  his  death 
and  sacrifice;'  that  is,  in  the  effects  or  benefits  of  it; — 

"  'As  to  eat  of  the  Jewish  sacrifices  under  the  law,  is  to 
share  in  the  effects  or  benefits  of  those  sacrifices;'  per 
ilia  sanctificari; 

"'So,  to  eat  of  things  offered  up  in  sacrifice  to  idols 
is,'  (what?*  not  fto  share  in  the  effects  of  those  idol  sa- 
crifices;" the  only  conclusion  that  can  possibly  be  drawn 
from  these  premises;  but,)  'to  consent  with  those  sacri- 
fices and  be  guilty  of  them:'  that  is,  nothing  more  than 
to  be  virtually  guilty  of  an  act  of  idolatry;  and  therefore, 
to  be  virtually  a  professed  idolater. 

"By  thus  substituting,  in  the  room  of  the  identical  terms 
themselves,  in  each  proposition,  that  meaning  in  which 
Cudworth  uses  them  in  the  two  premises,  and  that  very  dif- 
ferent meaning  in  which  he  uses  them  in  the  conclusion, 
we  see  at  once,  that  the  conclusion  by  no  means  follows 
from  the  premises,  as  he  understood  them;  and  in  fact, 
has  no  dependence  upon  them;  and  consequently  that  his 
interpretation  of  St.  Paul's  method  of  arguing,  from 
what  obtained  among  the  Christians  and  the  Jews,  must 
be  false;  because  it  renders  the  Apostle's  conclusion  not 
pertinent,  and  his  method  of  reasoning  improper. 


36  NATURE  AND  DESIGN  OP 

been  led  virtually  to  substitute  the  ordinance  of  the 
Saviour  for  the  Saviour  himself;  and  to  believe  that 
an  occasional  attendance  on  this  sacrificial  feast,  as 
they  suppose  it  to  be,  will  exempt  them  from  the  ne- 
cessity of  habitually  exercising  "repentance  towards 
God,  and  faith  in  our  Lord  Jesus,  Christ," 

"In  reality,  St.  Paul's  own  argument,  unobscured  by  any 
thing  foisted  into  it,  is  as  simple  and  plain  as  possible, 
and  is  nothing  more  than  this: — 'As  to  eat  bread,  and 
drink  wine  with  Christians,  when  they  professedly  eat 
the  one,  and  drink  the  other,  as  the  appointed  memorials 
of  the  body  and  blood  of  Christ,  is  virtually  eating  and 
drinking  with  the  same  apparent  design,  that  they  pro- 
fessedly eat  and  drink  with;  and  consequently  is  a  virtual 
apparent  profession  of  Christianity;  and  as  to  eat  of  the 
Jewish  sacrifices  with  the  Jews,  is,  for  the  same  reason, 
a  virtual  apparent  profession  of  Judaism;  so,  to  eat  of 
idol  sacrifices  with  professed  idolaters,  is,  for  the  same 
•j-easons,  likewise  a  virtual  apparent  profession  of  idolatry. 
Wherefore,  since,  as  I  said,  it  is  your  duty  as  Christians 
to  flee  from  idolatry;  and  of  course  from  all  apparent  pro- 
fessions of  idolatry;  it  must  of  necessity,  be  improper  in 
you  as  Christians  to  frequent  idol  feasts.     Q,.  E.  D." 

Having  thus  presented  the  portion  of  scripture  on  which 
the  hypothesis  adopted  by  Cudworth,  Warburton,  Adam 
Clarke,  and  other  eminent  men,  is  founded;  the  reader 
must  be  left  to  form  his  own  judgment,  whether  the 
foundation  is  sufficient  to  support  the  superstructure. 
Perhaps  it  would  have  been  wiser  in  the  author  to  have 
passed  it  over  without  notice;  but  he  deemed  it  important 
to  refer  to  it,  as  being  an  ingenious  theory  liable  to  be 
abused. 


THE  HOLY  EUCHARIST.  37 


SECTION  IV. 

The  Lord's   Supper  a  memorial  of  the  death  of 
Christ  as  the  only  Sacrifice  for  sin. 

Having  thus  pointed  out  the  most  exceptionable 
views  that  prevail  among  Christians  respecting  the 
nature  and  design  of  the  Lord's  supper,  we  may  re- 
mark, that,  that  holy  sacrament  is  essentially  and  sim- 
ply commemorative  and  representative  in  its  character. 
^Do  this,"  said  our  Lord,  "in  remembrance  of  me." 
"As  often  as  ye  eat  this  bread  and  drink  this  cup," 
saith  St.  Paul,  "ye  do  shew  forth  the  Lord's  death." 
How  admirably  calculated  is  it  in  all  its  parts,  to  an- 
swer these  interesting  ends?  Whenever  we  wit- 
ness the  administration  of  this  blessed  sacrament,  we 
should  call  to  rnind  the  wonderful  history  of  redemp- 
tion, and  fix  the  eye  of  faith  upon  "Jesus  Christ 
evidently  set  forth  as  crucified"  for  our  salvation. 
When  we  behold  the  minister  of  God  taking  the  ele- 
ments, and  consecrating,  and  setting  them  apart  for 
the  use  of  the  faithful  in  this  holy  ordinance,  we  may 
profitably  reflect  upon  God's  appointment  of  his  only 
begotten  son  to  be  our  Saviour,  and  his  setting  him 
apart  to  be  a  surety  and  sacrifice  for  his  people. 
When  we  behold  the  bread  broken,  and  the  wine 
poured  out,  we  have  a  sensible  representation  of  the 
passive  obedience  of  our  Lord;  and  we  should 
4 


38  NATURE  AND  DESIGN  CF 

solemnly  and  devoutly  reflect  upon  those  agonies 
of  soul  which  he  underwent — those  drops  of  pre- 
cious blood  which  he  shed: — those  unspeakable  and 
excruciating  tortures  which  were  endured  by  the  in- 
nocent Lamb  of  God,  in  paying  the  price  of  our  re- 
demption, and  offering  -an  atonement  for  our  sins. 
When  the  consecrated  symbols  are  freely  distributed 
among  the  communicants,  we  are  reminded  that  the 
blessings  of  salvation  through  Christ  crucified  are 
freely  offered  to  us  in  th^e  gospel.  And  the  recep- 
tion of  the  sacred  elements,  may  be  viewed  as 
emblematic  of  that  lively  and  vigorous  exercise  of 
faith,  by  which  we  "receive  the  atonement,"  and  rely 
upon  the  righteousness  of  the  Saviour  as  constituting 
the  only  foundation  of  our  hope  towards  God. 

The  administration  of  the  Lord's  supper,  therefore, 
may  be  considered  as  virtually  affording  to  all  true 
believers,  a  lively  and  affecting  representation  of  the 
stupendous  event  which  it  is  designed  to  commemo- 
rate. It  carries  them  back,  in  imagination,  to  the 
hall  of  judgment  and  the  bar  of  Pilate; — all  the  af- 
flicting scenes  of  the  betrayal,  the  denial,  the  scourg- 
ing, the  murderous  cry,  are  powerfully  presented  to 
their  recollections.  And,  in  the  view  of  faith,  there 
is  an  acting  over  again  of  the  mournful  tragedy  of 
Gethsemane  and  the  cross. 

But,  it  is  not  enough  that  we  consider  the  Lord's 
supper  as  a  memorial  and  lively  representation  of  the 
sufferings  and  death   of  Christ.     Many  respect  and 


THE  HOLY  EUCHARIST.  39 

observe  it  in  this  light,  who  do  not  believe  that  they 
are  any  more  interested  in,  or  benefited  by,  his 
death,  than  that  of  Moses,  Paul,  John,  or  any  other 
inspired  teacher  of  religion,  who  is  entitled  to  grate- 
ful remembrance  as  a  benefactor  of  mankind.  This 
ordinance  is  not  only  a  memorial  of  the  fact  of 
Christ's  death  by  crucifixion,  but  also,  and  more 
especially,  of  the  design  of  his  death  as  a  sacrifice 
for  sin,  which  was  necessary  to  satisfy  the  claims  of 
divine  justice,  and  procure  pardon  for  our  transgres- 
sions. In  celebrating  this  sacred  rite  of  their  religion, 
Christians  commemorate  an  event  shadowed  forth 
under  the  sacrifices  of  the  law,  and  prefigured  in 
types  from  the  beginning  of  the  world.  They  have 
in  lively  remembrance,  the  grandest  work  of  God, 
which  ever  was,  or  ever  will  be  performed  upon  this 
earthly  theatre: — the  work  of  reconciling  sinners 
to  himself,  by  the  death  and  sufferings  of  his  well 
beloved  and  only  begotten  son.  They  do  not  cele- 
brate the  memory  of  a  hero  who  has  signalized  him- 
self in  the  field  of  blood,  and  gained  a  perishing 
glory  by  the  conquest  of  a  kingdom:— but  of  a  con- 
queror, who  spoiled  the  principalities  and  powers  of 
darkness;  triumphed  over  death  and  the  grave;  and 
acquired  an  unfading  and  eternal  glory,  by  the  re- 
demption of  a  world.  Neither  do  they  commemo- 
rate the  death  of  this  mighty  conqueror  as  an  event 
in  which  they  have  no  personal  interest.  They  view 
his  bitter  sufferings  and  cruel  death  as  endured  for 


40  NATURE  AND  DESIGN  OF 

their  sake,  and  constituting  an  availing  atonement  for 
their  sins.  They  are  fully  persuaded,  by  rational 
and  scriptural  arguments,  that  this  infinite  sacrifice 
was  necessary,  to  glorify  the  perfections  of  Jehovah, 
and  rescue  sinners  from  merited  perdition. 

He  must  have  read  his  Bible  to  very  little  purpose, 
who  has  failed  to  perceive,  that  the  doctrine  of  atone- 
ment by  sacrifice,  like  a  golden  thread,  interwoven 
with  the  whole  texture  of  the  volume  of  revelation, 
runs  through  both  the  Old  and  New  Testaments. 
What  constituted  the  essential  ground  of  difference 
between  the  sacrifice  of  Abel  and  that  of  Cain,  caus- 
ing the  acceptance  of  the  one  and  the  rejection  of 
the  other?  The  one,  consisted  of  the  fruits  of  the 
earth,  and  would  have  been  a  proper  and  acceptable 
thank-offering  from  an  innocent  worshipper; — the 
other,  was  an  animal  slain,  and  the  very  act  of  pre- 
senting it,  was  an  acknowledgment  of  guilt,  and  of 
the  desert  of  death  on  the  part  of  the  offerer.  "By 
faith"  says  an  Apostle,  "Abel  offered  unto  God  a 
more  excellent  sacrifice  than  Cain,  whereby  he  ob- 
tained testimony  that  he  was  righteous."*  He  sacri- 
ficed the  animal  as  an  expression  of  his  faith  in  the 
promised  Redeemer;  and  thereby  evinced  that  his 
hope  of  the  divine  favour,  rested,  not  on  his  own  per- 
formances, but  on  the  merits  of  the  great  sacrifice 
that  was  to  be  offered  up  in  the  fulness  of  time. 
What  was  the  design  of  the  various  important  animal 

*Heb.  xi.  4. 


THE  HOLY  EUCHARIST.  41 

sacrifices  that  were  prescribed  by  the  Mosaic  law, 
but  to  maintain  in  the  church  a  perpetual  knowledge 
of  the  interesting  truth,  that  "without  shedding  of 
blood  there  can  be  no  remission  of  sin,"*  and  to  pre- 
figure and  shadow  forth,  under  striking  symbols, 
that  great  sacrifice,  by  which  "Christ  hath  perfected 
for  ever  them  that  are  sanctified?"!  It  is  this  doc- 
trine which  affords  a  key  to  all  the  mysteries,  cere- 
monies, and  rites  of  the  ancient  ritual; — and  without 
it,  the  whole  Levitical  dispensation  must  appear  to 
us,  as  an  idle,  unmeaning,  absurd,  and  burdensome 
system. 

If  we  look  to  the  Prophets,  we  find  them  continu- 
ing the  same  testimony  to  this  great  truth  which  had 
been  given  by  the  law,  and  pointing  to  the  "Lamb  of 
God,  which  taketh  away  the  sin  of  the  world."  "The 
testimony  of  Jesus,  is  the  spirit  of  prophecy."  To 
foretell  his  coming,  and  offices,  and  kingdom,  was  the 
chief  end  for  which  God  raised  up  the  seers  of  an- 
cient times,  and  favoured  them  with  visions  of  things 
which  should  take  place  thereafter.  And  in  what 
lights  do  they  exhibit  the  Messiah,  but  as  a  spiritual 
Redeemer — a  Sovereign,  who  should  rule  in  the 
hearts  of  men; — a  High  Priest,  who  would  offer  an 
availing  sacrifice  for  sin,  and  make  intercession  for 
the  transgressors?  They  foretold  his  incarnation; — his 
state  of  humiliation  and  poverty;  and,  with  minute 
particularity,  all  the  circumstances  of  his  agony,  suf- 

*Heb.  ix.22.  t Ibid  x.  14. 

4* 


42  NATURE  AND  DESIGN  OP 

ferings  and  death.  Nor  do  they  leave  us  to  doubt 
that  his  sorrows  and  crucifixion  were  to  be  submitted 
to  on  our  behalf,  and  as  the  means  of  procuring  our 
pardon  and  salvation;  as  the  following  passages  from 
the  books  of  Daniel  and  Isaiah  clearly  demonstrate. 
"Seventy  weeks  are  determined  upon  thy  people,  and 
upon  thy  holy  city,  to  finish  the  transgression,  and  to 
make  an  end  of  sins,  and  to  make  reconciliation  for 
iniquity,  and  to  bring  in  everlasting  righteousness; — 
and  after  three  score  and  two  weeks,  shall  Messiah 
be  cut  off,  but  not  for  himself."*  "He  was  wounded 
for  our  transgressions,  he  was  bruised  for  our  iniqui- 
ties; the  chastisement  of  our  peace  was  upon  him, 
and  by  his  stripes  we  are  healed.  All  we,  like  sheep, 
have  gone  astray;  we  have  turned  every  one  to  his 
own  way;  and  the  Lord  hath  laid  on  him  the  iniqui- 
ty of  us  all."  "It  pleased  the  Lord  to  bruise  him; 
he  hath  put  him  to  grief:  when  thou  shalt  make  his 
soul  an  offering  for  sin,  he  shall  see  his  seed,  he  shall 
prolong  his  days,  and  the  pleasure  of  the  Lord  shall 
prosper  in  his  hand.  He  shall  see  of  the  travail  of 
his  soul,  and  shall  be  satisfied:  by  his  knowledge 
shall  my  righteous  servant  justify  many:  for  he  shall 
bear  their  iniquities."! 

Do  we  make  an  appeal  to  the  New  Testament? 
There  we  find  the  precious  truth  which  had  been 
shadowed  forth  under  the  rites  and  ceremonies  of  the 
law,  and  represented   with   some   obscurity  by  the 

*  Daniel  ix.  26.  f  Isaiah  liii.  5,  6,  10,  11. 


THE  HOLY  EUCHARIST.  43 

Prophets,  so  clearly  and  prominently  exhibited,  that 
"he  who  runs  may  read,  and  the  wayfaring  man, 
though  a  fool,"  need  not  misunderstand  it.  Jndeed, 
what  is  the  New  Testament,  but  a  history  of  the 
work  of  redemption  by  the  obedience  and  sufferings 
of  God's  only  begotten  son-, — a  development  of  those 
designs  of  mercy  and  salvation,  which  Jehovah  pur- 
posed in  himself  before  the  foundations  of  the 
world  were  laid?  It  would  be  easy  to  shew,  that  the 
doctrine  of  pardon  and  justification  for  guilty  men, 
through  the  atonement  and  righteousness  of  the  Di- 
vine Redeemer,  is  the  vital  truth  which  pervades 
every  part  of  the  New  Testament;  the  very  "heart's 
blood"  of  the  Christian  system.  But  in  consistency 
with  the  limits  and  design  of  this  little  work,  we  can 
only  quote  a  few  of  the  many  declarations  of  our 
Lord  and  his  Apostles,  in  which  this  great  doctrine  is 
distinctly  and  unequivocally  stated,  and  leave  them 
to  produce  their  effect  upon  the  reader's  mind. 

"The  son  of  man  is  come  to  seek  and  to  save  that 
which  was  lost." — "The  son  of  man  came  not  to  be 
ministered  unto,  but  to  minister,  and  to  give  his  life 
a  ransom  for  many."*  "I  am  the  living  bread  which 
came  down  from  heaven:  if  any  man  eat  of  this  bread 
he  shall  live  for  ever:  and  the  bread  that  I  will  give 
is  my  flesh,  which  I  will  give  for  the  life  of  the 
world."! 

Such  was  the  language  of  our  Lord  himself,  with 
reference  to  the  grand  design  of  his  mission  to  our 

*  Matt.  xx.  28.  f  John  vi.  51. 


44  NATURE  AND  DESIGN  OP 

world,  and  in  anticipation  of  the  sacrifice  which  he 
was  to  offer  upon  the  cross.  And  in  what  terms  did 
the  Apostles,  who  witnessed  the  fulfilment  of  his 
gracious  designs,  and  were  inspired  by  the  Holy 
Ghost  to  propagate  his  religion,  speak  of  the  same 
wondrous  theme?  St.  Paul  in  his  Epistle  to  the  Ro- 
mans, having  given  a  dark  and  revolting  picture  of 
the  wickedness  of  both  Jews  and  Gentiles,  comes 
to  the  conclusion,  that  "all  have  sinned,  and  come 
short  of  the  glory  of  God;"  so  that,  "by  the  deeds  of 
the  law  there  shall  no  flesh  be  justified  in  his  sight." 
And  what  hope  does  he  hold  out  to  the  guilty  and 
perishing  children  of  Adam?  None  except  that  which 
is  founded  upon  the  atonement  and  obedience  of 
Christ.  "Being  justified  freely  by  his  grace  through 
the  redemption  that  is  in  Christ  Jesus:  whom  God 
hath  set  forth,  to  be  a  propitiation  through  faith 
in  his  blood,  to  declare  his  righteousness  for  the  re- 
mission of  sins  that  are  past  through  the  forbearance 
of  God."*  Christ  "was  delivered  for  our  offences,  and 
raised  again  for  our  justification."  "God  commendeth 
his  love  towards  us,  in  that  while  we  were  yet  sin- 
ners, Christ  died  for  us."  "If  when  we  were  ene- 
mies, we  were  reconciled  to  God  by  the  death  of  his 
son;  much  more,  being  reconciled,  we  shall  be  saved 
by  his  life."f  "He  hath  made  him  to  be  sin  for  us, 
who  knew  no  sin,  that  we  might  be  made  the  right- 
eousness of  God  in  him."!     "Christ  also  hath  once 

*Rom.  iii.  24,  25.   f  Ibid.  iv.  25.  v.  8,  10.    J 2  Cor.  v.  2'. 


THE  HOLT  EUCHARIST.  45 

suffered  for  sins,  the  just  for  the  unjust,  that  he  might 
bring  us  to  God."*  "He  gave  himself  for  us  that  he 
might  redeem  us  from  all  iniquity.'1 

We  may  well  be  astonished  at  the  blindness  of 
those,  who,  with  the  New  Testament  in  their  hands, 
fail  to  perceive  the  truth  which  it  so  unequivocally  and 
repeatedly  inculcates,  that  the  pardon  of  our  sins  is 
intimately  connected  with,  and  dependent  upon,  the 
death  of  our  Lord  Jesus  Christ.     That  death  is  uni- 
formly represented  as  an  expedient,  devised  by  infi- 
nite  wisdom  to  satisfy  the  claims  of  justice,   and 
open  a  way  for  the  exercise  of  mercy  towards  peni- 
tent sinners.     The  sufferings  of  the  son  of  God  as 
our  surety  and  substitute,  were   designed  to  glorify 
the.  perfections  of  Jehovah^  and  pay  the  price  cf  our 
redemption  from  the  curse  of  the  law.     His  cross  is 
the  luminous  point,  in  which  the  apparently  discor- 
dant  attributes   of  Deity  concentrate   and   mingle 
their  radiance.  There  "mercy  and  truth  met  together, 
righteousness  and  peace  kissed  each  other."     That 
was  the  theatre  on  which  was  made  the  most  affect- 
ing exhibition  of  the  evil  of  sin  on  the  one  hand, 
and  the  riches  of  Divine  mercy  on  the  other,  that 
was  ever  presented  for  the  moral  improvement  of  an 
admiring  universe.     From  that  field,  God  reaped  in- 
finite  and   unspeakable    honours;— man,  boundless 
privileges  and  eternal  bliss. 

*  1  Peter  iii.  18. 


46  NATURE  AND  DESIGN  OF 

The  primary  design  of  the  Lord's  supper,  there- 
fore, is  to  keep  up  a  "continual  remembrance  of  the 
sacrifice  of  the  death  of  Christ,  and  of  the  benefits 
which  we  receive  thereby."*  This  is  an  essential 
part  of  the  institution;  take  away  from  it  the  idea 
of  Christ's  death  being  a  sacrifice,  and  you  rob  it  of 
all  its  importance, — all  its  interest.  And  it  is  pecu- 
liarly proper  that  the  highest  act  of  Christian  devo- 
tion, should  refer  to  the  most  amazing  exhibition  of 
God's  love  to  man.  The  grateful  commemoration  of  the 
"exceeding  great  love  of  our  only  Master  and  Saviour, 
Jesus  Christ,  dying  for  us,"  is  the  most  delightful  ^en- 
gagement of  the  church  of  the  redeemed  on  earth,  and 
will  constitute  the  highest  felicity  of  the  church  of  the 
glorified  in  heaven,  In  approaching  the  sacramental 
table  of  our  Lord  now,  our  language  is,  "God  forbid 
that  we  should  glory  save  in  the  cross  of  our  Lord 
Jesus  Christ."  And  if  we  shall  be  so  happy  as  to 
surround  his  throne  hereafter,  our  language  will  be 
different,  though  the  theme  of  our  gratitude  and  the 
source  of  our  joy,  will  be  the  same: — our  song  will 
then  be,  "Worthy  is  the  Lamb  that  was  slain,  to 
redeem  us  by  his  blood.'"  "Unto  him  that  loved 
us,  and  washed  us  from  our  sins  in  his  own  blood,  and 
hath  made  us  kings  and  priests  unto  God  and  his 
Father,  to  him  be  glory  and  dominion  for  ever  and 
ever,  Amen." 

*  Church  Catechism. 


THE  HOLY  EUCHARIST;  47 


MEDITATION. 

Once  more  the  church  invites  her  children  to  the 
sacramental  supper.  The  Lord  himself  calls  upon 
poor  and  guilty  sinners  like  me,  to  approach  his  table 
and  to  receive  the  sensible  pledges  of  his  redeeming 
love, — the  consecrated  symbols  of  his  broken  body 
and  shed  blood.  Hear,  my  soul !  and  prepare  to  obey 
his  solemn  command,  "do  this  in  remembrance  of 
me!" 

The  principal  design  of  this  holy  ordinance,  is,  as 
thou  hast  heard,  to  keep  up  a  memorial  of  the  suf- 
ferings of  Christ; — of  his  death  as  a  sacrifice  for  sin, 
and  of  the  benefits  which  we  receive  thereby.  O, 
then,  call  to  remembrance  the  infinite  condescen- 
sion and  unspeakable  sufferings  of  thy  Lord  !  Re- 
flect, that  "though  he  was  in  the  form  of  God,  and 
thought  it  not  robbery  to  be  equal  with  God,  yet,  he 
took  upon  him  the  form  of  a  servant,  and  was  made 
in  the  likeness  of  sinful  flesh."  Think  of  him  as 
having  voluntarily  become  the  tenant  of  a  manger, 
"a  man  of  sorrows,  and  acquainted  with  grief."  Be- 
hold him  "despised  and  rejected  of  men," — treated 
with  contempt  by  the  powerful,  and  exposed  to  the 
scoffs  and  insults  of  the  rabble.  Follow  him  to  the 
garden  of  Gethsemane: — see  him  prostrate  upon  the 
hard  surface  of  the  ground,  pouring  forth  suppli- 
cations, "with  strong  crying  and  tears !"     Think  of 


48  NATURE  AND  DESIGN  QP 

that  intolerable  agony  of  soul,  which  forced  from  his 
veins,  great  drops  of  blood,  falling  down  to  the 
ground,  and  compelled  him  to  exclaim,  "Father,  if  it 
be  possible,  let  this  cup  pass  from  me !"  See  him  ar- 
rested— and  arraigned  before  Pilate's  bar!  "He  gives 
his  back  to  the  smiters,  and  his  cheek  to  them  that 
plucked  out  the  hair." — "He  is  led  like  a  lamb  to  the 
slaughter;  and  as  a  sheep  before  her  shearers  is 
dumb,  so  he  openeth  not  his  mouth." — Trace  him  to 
Calvary !  behold  him  transfixed  to  the  cross !  Heark- 
en to  that  mysterious  cry,  "My  God,  my  God,  why 
hast  thou  forsaken  mer"  "He  bows  his  sacred  head, 
and  gives  up  the  ghost !" 

'  O  my  soul,  all  these  agonies  were  endured  for 
thy  sake!  Yes,  precious  truth !  "He  was  wounded  for 
my  transgressions — he  was  bruised  for  my  iniqui- 
ties." O  that  he  may  behold  in  me  the  fruit  of  the 
travail  of  his  soul,  and  be  satisfied!  "What  shall 
I  render  unto  the  Lord  for  all  his  benefits?  I  will 
take  the  cup  of  salvation  and  call  upon  his  name. 
I  will  make  my  vows  to  him,  in  the  presence  of  all 
his  people."  "I  am  not  my  own,  but  have  been 
bought  with  a  price.  I  will  glorify  God  in  my  body 
and  spirit  which  are  his."  O  that  I  may  feel  the 
constraining  influence  of  the  Saviour's  love !  O  that 
my  views  may  be  fixed  upon  the  cross,  till  my  old 
man  is  crucified,  and  the  body  of  sin  destroyed: — 
till  I  am  dead  indeed  unto  sin,  but  alive  unto  God 
through  Jesus  Christ  my  Lord ! 


THE  HOLT  EUOHARIST.  49 

"Behold  fast  streaming  from  the  tree, 

His  all  atoning  blood  ! 
Is  this  the  Infinite?  'tis  he, 

My  Saviour  and  my  God ! 

For  me  these  pangs  his  soul  assail, 

For  me  this  death  is  borne; 
My  sins  gave  sharpness  to  the  nail, 

And  pointed  every  thorn. 

Let  sin  no  more  my  soul  enslave, 

Break,  Lord,  its  tyrant  chain; 
O  save  me,  whom  thou  cam'st  to  save, 

Nor  bleed,  nor  die  in  vain." 


CHAPTER  IL 

THE    BENEFITS    TO   BE   DERIVED    FROM  A  RECEPTION 
OF   THE  LORD'S   SUPPER. 

SECTION  I. 
Two  common  errors  exposed. 

In  considering  the  benefits  to  be  derived  from  an 
attendance  on  this  divinely  instituted  memorial  of  the 
sacrifice  of  the  death  of  Christ,  it  is  important  to  guard 
against  two  opposite  errors.  The  one,  is  that  of  those 
who  unduly  exalt  it  in  the  scale  of  Christian  duties, 
and  ascribe  to  it  an  influence  to  which  it  is  by  no 
means  entitled; — and  the  other,  that  of  those  who  con- 
sider it  as  a  mere  ceremony,  which  we  may  disregard 
without  sin,  and  habitually  neglect  without  loss  of 
spiritual  comfort  and  improvement. 

The  strong  language  used  by  some  of  the  ancient 
fathers  and  martyrs  of  the  church,  who  lived  in  the 
exercise  of  saving  faith,  and  under  the  influences  of 
the  Holy  Spirit,  in  speaking  of  the  strength  and  con- 
solation which  they  derived  from  a  reception  of  this 
blessed  sacrament,  has  been  so  perverted  by  a  multi- 
tude of  formalists,  as  to  delude  them  into  the  belief 
that  a  bare  attendance  upon  the  ordinance  would  in- 
sure to  them  the  same  blessings  and  comforts  that  it 


BENEFITS  OF  THE  LORD'S  SUPPER.  51 

was  the  instrument  of  imparting  to  holy  men  of  old, 
though  it  be  received  without  any  of  the  lively  faith 
and  spiritual  feelings  with  which  they  were  animated. 
The  writer  of  these  pages,  has  seen  an  explana- 
tion of  the  Church  Catechism,  published  under  most 
respectable  auspices,  and  very  extensively  used,  in 
which  the  lambs  of  the  flock  are  taught  that  the  par- 
don of  sins  committed  after  baptism,  is  to  be  obtain- 
ed by  attending  upon  the  Lord's  supper;  and,  in 
which  it  is  more  than  implied,  that  the  work  of  sanc- 
tification  is  necessarily  promoted  by  the  same  means.* 

*  It  is  most  painful  and  humiliating,  that  such  gross  er- 
rors as  those  above  referred  to,  should  be  countenanced 
in  a  Protestant  community;  but  the  fact  that  they  are  so, 
though  questioned  by  many,  is  too  manifest  to  be  success- 
fully controverted.  There  is,  however,  reason  to  believe, 
blessed  be  God!  that  they  are  rapidly  passing  away  before 
the  spreading  influence  of  truth,  as  the  fogs  of  the  night 
are  scattered  by  the  rising  luminary  of  day;  but  it  is  to 
be  feared,  that  some  remnants  of  them  may  still  be 
found  lingering  about  the  mountains  of  Zion.  To  shew 
that  he  is  not  contending  with  a  shadow,  or  exposing 
an  error  which  has  no  existence,  the  author  deems  it  pro- 
per to  insert  here  an  extract  from  the  catechism  alluded 
to  in  the  text. 

fiQ.  Which  is  the  tenth  article  of  the  creed? 

A.  The  forgiveness  of  sins. 

Q.  Can  forgiveness  of  sins  be  obtained  by  those  to 
whom  the  gospel  is  preached  out  of  the  Catholic  Church? 


52  BENEFITS  OF  THE 

What  can  be  expected  but  the  most  confused  and 
erroneous  views  of  the  Christian  system  in  theory, 
and  the  most  Pharisaic,  cold-hearted  formalism  in 
practice,  among  a  people,  where  the  certain  efficacy 

A.  No:  for  it  is  obtained  only  through  Jesus  Christ. 
Through  his  name,  whosoever  believeth  in  him  shall  re- 
ceive remission  of  sins.  (Acts  x.  43.) 

Q.  To  whom  did  he  communicate  the  power  of  autho- 
ritatively declaring  the  forgiveness  of  sins? 

A.  To  his  Apostles  and  their  successors.  Whose  soever 
sins  ye  remit,  they  are  remitted  unto  them;  and  whose 
soever  sins  ye  retain,  they  are  retained.  (John  xx.  23.) 

Q.  JBy  what  means  do  they  forgive  or  retain  sins? 

A.  By  admitting  to,  or  excluding  from,  the  sacraments 
of  baptism  and  the  holy  eucharist. 

Q.  Does  baptism  cleanse  us  from  all  the  actual  sins  we 
have  committed  before  it? 

A.  Yes:  as  well  as  from  original  sin.  AHse  and  he 
baptised  and  wash  away  thy  sins. 

Q.  And  how  do  we  obtain  the  pardon  of  sins  committed 
after  baptism? 

A.  By  the  sacrament  of  the  eucharist. 

Q.  What  is  necessary  in  order  to  obtain  the  forgiveness 
of  our  actual  sins  by  these  sacraments? 

A.  True  repentance. 

Q.  What  is  repentance? 

A.  An  hearty  sorrow  for  sin,  and  an  earnest  and  con- 
stant endeavour,  through  divine  grace,  to  forsake  it." 

[Extract  from  "A  Catechism,  designed  as  an  explanation  and 
enlargement  of  the  Church  Catechism.''''  From  Sidney's  Press,  New 
Haven.] 


lord's  supper.  53 

of  the  sacraments,  in  all  cases,  is  thus  boldly  inculcat- 
ed by  their  religious  teachers  and  guides?  Where  is 
the  essential  difference  between  a  nominal  Protes- 
tant relying  for  the  pardon  of  sin  upon  the  sacra- 
ment of  the  altar,  and  a  member  of  the  Romish  com- 
munion looking  for  the  same  blessing  to  the  ab- 
solution of  the  priest?  Which  is  the  greater  error, 
to  depend  upon  a  reception  of  the  eucharist  alone, 
for  sanctification,  or  to  rely  upon  the  same  ordinance 
with  the  superadded  rite  of  extreme  unction,  to  fit 
the  soul  for  God's  presence,  and  serve  as  a  viaticum 
to  the  joys  of  Paradise? — It  is  needless  to  inquire 
which  of  these  wretched  delusions  most  entitles  the 
victim  of  them  to  our  compassion.  It  is  enough  for 
us  to  know,  that  they  are  of  a  kindred  character; 
both  condemned  by  the  gospel,  and  both  ruinous  to 
the  soul. 

Our  Lord  Jesus  Christ  and  his  inspired  Apostles 
took  the  utmost  pains  to  guard  his  disciples  against 
the  fatal  error,  so  common  under  the  Jewish  dispen- 
sation, of  relying  for  pardon  and  holiness  on  out- 
ward religious  duties;  and  to  impress  upon  their 
minds  a  vivid  conviction  of  the  essentially  spiritual 
nature  of  his  dispensation. 

What  was  the  language  of  our  Lord  on  this  sub- 
ject? "Except  your  righteousness  shall  exceed  the 
righteousness  of  the  Scribes  and  Pharisees,  ye  shall 
in  nowise  enter  into  the  kingdom  of  Heaven." 
The  Scribes  and  Pharisees  were  strict   and  punc- 


54  BENEFITS  OF  THE 

tilious,  in  complying  with  the  prescribed  ceremonies, 
and  obeying  the  sacred  ordinances  of  that  system 
of  religion  under  which  they  lived.  And  those  or- 
dinances were  as  much  of  divine  institution,  and  en- 
forced by  divine  authority,  as  the  sacraments  of  the 
Christian  church.  The  error  of  the  Scribes  and 
Pharisees  was,  not  that  they  complied  with  them, 
but,  that  they  rested  in  them,  as  sufficient  to  recom- 
mend them  to  God.  The  righteousness  of  the 
christian  must  exceed  theirs,  by  adding  to  the  cere- 
monial duties  which  they  performed,  the  graces  of 
the  spirit  in  the  heart,  and  the  fruits  of  moral  good- 
ness in  the  life.  Our  Lord  enforced  the  same  im- 
portant truth  when  he  declared,  "the  kingdom  of 
God  is  within  you."  Which  is,  as  if  he  had  said, 
"my  religion  consists  not  in  a  bare  compliance  with 
external  rites,  however  sacred  and  interesting  they 
may  be,  but  is,  emphatically,  the  religion  of  the  heart: 
it  aims  to  establish  its  dominion  over  the  affections, 
and  transform  the  soul  of  man  into  the  image  of 
God." 

The  inspired  Apostles  of  Jesus,  in  all  their  epistles, 
present  the  same  views  of  the  spiritual  nature  of  his 
religion.  Two  or  three  quotations  from  the  writings 
of  St.  Paul  will  be  sufficient  on  this  point.  "In 
Christ  Jesus,"  or,  under  the  gospel  dispensation, 
"neither  circumcision  availeth  any  thing,  nor  uncir- 
cumcision,  but  a  new  creature."*     "He  is  not  a  Jew, 

*  Galatians  vi.  15. 


55 

which  is  one  outwardly,  neither  is  that  circumcision 
which  is  outward  in  the  flesh;  but  he  is  a  Jew  which 
is  one  inwardly;  and  circumcision  is  that  of  the 
heart,  in  the  spirit  and  not  in  the  letter;  whose  praise 
is  not  of  men  but  of  God."*  Although  the  Apostle, 
in  the  verses  quoted,  specifies  an  ordinance  of  the 
Jewish  church  as  void  of  efficacy,  and  unavailable  to 
salvation,  unless  accompanied  in  the  subject  of  it,  by 
a  renovation  of  heart;  yet,  as  that  ordinance  was  a 
divinely  instituted  sign  and  seal  of  the  covenant  of 
grace,  and  the  outward  rite  of  initiation  to  the  bless- 
ings and  promises  of  that  covenant,  there  would, 
manifestly,  be  no  perversion  of  the  meaning  of  the 
texts,  if  we  substitute  either  of  the  sacraments  of  the 
Christian  church,  in  the  place  of  circumcision;  for, 
what  efficacy  or  privileges  pertain  to  them  as  signs 
and  seals  of  the  covenant,  that  did  not  equally  be- 
long to  circumcision?  The  evident  meaning  of  the 
passages,  is,  that  a  compliance  with  any  positive  reli- 
gious rites,  will  not  insure  pardon  and  salvation  to 
man  without  a  new  creation;  and  that,  whenever  the 
new  creation  has  taken  place,  the  blessings  of  par- 
don and  salvation  will  not  be  withheld  on  the 
ground  that  the  positive  rites  have  not  been  ob- 
served. The  sum  of  the  Apostle's  declaration  is, 
that  a  heart  right  with  God,  is  the  one  thing  needful 
to  salvation:  without  it,  no  external  privileges  will 
be  of  any  avail;  and  with  it,  no  want  of  external 

*  Romans  ii.  28,  29. 


56  BENEFITS  OF  THE 

privileges,  can  hinder  us  from  the  enjoyment  of  the 
blessing. 

It  must  be  evident  to  every  careful  student  of  the 
scriptures,  that  those  who  believe  that  a  change  of 
heart,  or  the  implantation  of  a  principle  of  spiritual 
life,  is  inseparably  connected  with  the  administration 
of  one  of  the  christian  sacraments,  and  that  a  re- 
newed pardon  and  the  grace  of  sanctification  are 
certainly  obtained  by  the  reception  of  the  other, 
have  sadly  mistaken  the  genius  of  our  holy  religion, 
and  are  building  their  hopes  upon  a  foundation  which 
is  unstable  as  the  sand. 

The  mere  formalist,  who  relies  upon  the  bare  dis- 
charge of  external  duties,  may  indeed  highly  rever- 
ence the  church  and  her  sacred  institutions;  but  he 
blindly  expects  the  church  to  perform  the  offices  of 
her  Divine  Head,  and  relies  upon  the  sacramental  in- 
struments to  accomplish  that  work  for  him  which 
can  be  effected  only  by  the  power  of  the  Holy  Ghost. 

The  fact  is,  that  no  special  promise  of  pardon  or 
sanctification  can  be  found  in  the  scriptures,  connect- 
ed with  the  sacrament  of  the  Lord's  Supper.  It  is  an 
ordinance  intended  for  his  own  disciples.  It  is,  in 
one  view  of  it,  a  eucharistical  service,  or  a  solemn 
offering  of  thanks  for  pardon  already  obtained  through 
faith  in  the  blood  of  his  cross;  and  in  another,  a 
means  of  increasing  the  principle  of  divine  life  where 
it  exists  in  the  soul,  and  promoting  the  sanctification  of 


lord's  supper.  57 

those  who  are  already  converted  and  adopted   into 
the  family  of  God. 

The  unbelieving  and  unregenerate  sinner  can 
derive  no  comfort  or  profit  from  receiving  it,  but 
rather  incurs  the  guilt  of  eating  and  drinking  con- 
demnation to  himself,  not  discerning  the  Lord's 
body.  The  benefit  of  it,  depends  altogether,  under 
God,  upon  its  being  received  under  the  influence  of 
christian  principles,  and  in  the  exercise  of  christian 
affections.  Such,  beyond  all  question,  is  the  doc- 
trine of  our  truly  scriptural  church.  On  this  interest- 
ing subject  of  the  efficacy  of  the  sacraments,  her  lan- 
guage is,  "in  such  only  as  worthily  receive  the  same, 
they  have  a  wholesome  effect  or  operation."*  "The 
wicked,  and  such  as  be  void  of  a  lively  faith,  al- 
though they  do  carnally  press  with  their  teeth,  (as 
St.  Augustine  saith)  the  sacrament  of  the  body  and 
blood  of  Christ;  yet  in  nowise  are  they  partakers 
of  Christ;  but  rather  to  their  condemnation,  do  eat 
and  drink  the  sign  or  sacrament  of  so  great  a  thing."| 
"Dearly  beloved  in  the  Lord,  ye  who  mind  to  come 
to  the  holy  communion  of  the  body  and  blood  of  our 
Saviour  Christ,  must  consider  how  St.  Paul  exhorteth 
all  persons  diligently  to  try  and  examine  themselves, 
before  they  presume  to  eat  of  that  bread  and  drink 
of  that  cup.  For  as  the  benefit  is  great,  if  with  a 
true  penitent  heart  and  lively  faith  we  receive  that 
holy  sacrament,  so  is  the  danger  great  if  we  receive 

*  Article  25.  f  Article  29, 


5S  BENEFITS  OF  THE 

the  same  unworthily.  Judge  therefore  yourselves, 
brethren,  that  ye  be  not  judged  of  the  Lord:  repent 
ye  truly  for  your  sins  past,  have  a  lively  and  stead- 
fast faith  in  Christ  our  Saviour;  amend  your  lives, 
and  be  in  perfect  charity  with  all  men:  so  shall  ye  be 
meet  partakers  of  those  holy  mysteries.5'* 

They,  therefore,  form  an  exaggerated  and  errone- 
ous estimate  of  the  value  of  this  sacrament,  who  be- 
lieve that  it  operates  like  a  charm,  and,  that  all  who  at- 
tend upon  it  will  be  certainly  benefited.  The  truth  is, 
that  its  influence  is  of  a  moral  kind;  that,  it  is  merely  a 
channel  through  which  certain  blessings  are  commu- 
nicated to  those  who  are  prepared  to  receive  them 
by  possessing  the  essentials  of  the  Christian  charac- 
ter, viz:  repentance  and  faith:  and,  that  all  who  par- 
take of  it  without  those  essential  qualifications,  do, 
so  far  from  receiving  benefit,  only  increase  their  guilt 
and  condemnation  thereby. 

The  other  error  which  it  is  deemed  important  to 
notice,  is  that  of  those  who  consider  this  sacrament 
as  a  mere  ceremony,  which  may  be  neglected  with- 
out danger,  and  performed  without  benefit. 

With  those  who  reject  all  external  ordinances  and 
ceremonies,  as  inconsistent  with  the  views  they  have 
adopted  of  the  naked  simplicity  and  refined  spiritu- 
ality of  the  religion  of  the  New  Testament,  we  have 
no  concern  in  the  present  work.     The  points  of  dif- 

*  Exhortation  at  the  time  of  the  celebration  of  the 
communion . 


59 

ference  between  them  and  us,  would  lead  to  a  more 
protracted  discussion  than  we  have  time  for  at  pre- 
sent. And  this  little  book  is  designed  for  the  benefit 
of  those  who  admit  that  Christianity  has  an  outward 
form  as  well  as  an  inward  power.  That  it  is  intend- 
ed, not  for  angels  but  for  men.  And  that  as  man  is 
composed  of  a  body  and  a  soul,  so  the  religion  that 
is  calculated  for  his  benefit  and  improvement,  must 
be  adapted  to  his  nature:  it  must  also  have  a  body 
and  a  soul:  it  must  consist  of  outward  forms  and  ordi- 
nances, as  well  as  of  inward  graces  and  holy  fruits. 

It  is  to  be  lamented,  however,  that  multitudes  who 
admit  the  correctness  of  these  general  views,  and  be- 
long to  a  church  which  assigns  to  the  ordinance  of 
the  supper  the  highest  rank  among  the  positive  duties 
of  religion,  do,  nevertheless,  entirely  neglect  that 
holy  sacrament,  without  any  apparent  consciousness 
of  the  loss  of  benefit,  or  the  incurring  of  guilt  as  a 
consequence  of  that  neglect. 

But  can  a  person  consider  himself  free  from  guilt 
while  living  in  the  violation  of  any  divine  precept? 
And  what  precept  of  the  New  Testament  is  plainer 
than  that  which  accompanied  the  institution  of  the 
eucharist — "do  this  in  remembrance  of  me?"  Do 
not  they  who  disobey  this  plain  commandment,' incur 
the  displeasure  of  its  author,  and  betray  a  spirit  of  re- 
bellion which  would  lead  them  to  violate  all  the  di- 
vine precepts?  Every  reflecting  mind  must  give  an 
affirmative  reply  to  these  inquiries.     For  "sin  is  a 


60  BENEFITS  OP  THE 

transgression  of  the  law,"  and  "he  that  offendeth  in 
one  point,  is  guilty  of  all." 

Would  to  God  that  the  neglecters  of  this  holy  sa- 
crament would  reflect  upon  the  consequences  of  their 
conduct !  It  surely  is  no  venial  offence  to  violate  a 
command  which  may  be  so  easily  fulfilled — and  was 
given  under  such  solemn  and  affecting  circumstances. 
By  this  one  act  of  disobedience,  they  virtually  incur 
the  guilt  of  breaking  the  whole  law  of  God,  and  ex- 
pose themselves  to  its  tremendous  curse. 

This  is  a  much  more  solemn  and  fearful  view  of 
the  neglect  of  the  sacrament  of  the  supper  than  is 
commonly  presented.  It  may  be  enlarged  upon  to- 
wards the  conclusion  of  the  present  volume — and  in 
the  mean  time,  some  conception  of  the  loss  sustained 
by  the  neglecters  of  it  may  be  formed  from  a  con- 
sideration of  the  benefits  arising  from  a  due  recep- 
tion of  this  holy  ordinance;  to  which  we  shall,  in  the 
following  sections,  more  particularly  direct  the  atten- 
tion of  our  readers. 


61 


SECTION  II. 

The  moral  influence  of  the  Lord's  Supper,  as  a  Com* 
memorative  rite. 

God  does  not  require  man  to  serve  him  for  naught. 
He  has  been  pleased  to  establish  an  inseparable  con- 
nexion between  holiness  and  happiness;  between  the 
performance  of  duty  on  our  part,  and  the  bestowment 
of  blessings  on  his.  Every  act  of  service  brings  with 
it  a  correspondent  blessing.  The  experience  of  the 
faithful  servants  of  Jehovah  confirms  the  truth  of  the 
scriptural  declaration,  "the  work  of  righteousness  is 
peace,  and  the  effect  of  it  quietness  and  assurance 
for  ever."  The  disciple  of  Christ  receives  benefit,  in 
one  form  or  another,  from  doing  his  master's  will. 
Whether  he  prays,  reads  the  scriptures,  attends  upon 
the  preaching  of  the  gospel,  resists  temptation,  mor- 
tifies his  lusts  and  passions,  instructs  the  ignorant, 
relieves  the  wants  of  the  poor,  or  performs  any  other 
duty  which  his  Lord  has  commanded,  he  finds  his 
advantage  promoted  by  it,  and  fails  not,  in  one  mode 
or  other,  to  obtain  a  reward. 

This  general  principle  applies  in  all  its  force  to  the 

subject  before  us;  and  in  the  absence  of  any  special 

promises  to  the  effect,  would  serve  to  assure  us,  that 

a  compliance  with  the  command  to  celebrate  the 

6 


62  BENEFITS  OF  THE 

Lord's  supper  would  not  fail  to  be  productive  of  bene- 
fit to  our  souls.  But  there  are  reasons  suggested  by 
the  very  nature  and  design  of  the  ordinance  itself, 
sufficient  to  convince  us  that  a  due  observance  of  it 
cannot  fail  to  exert  a  highly  valuable  influence  upon 
our  spiritual  interests. 

The  sacrament  of  the  Lord's  supper  is  a  commemo- 
rative ordinance;  a  divinely  instituted  "memorial  of 
the  sacrifice  of  the  death  of  Christ,  and  of  the  in- 
numerable benefits  procured  to  us  by  the  same." 
Whenever  this  ordinance  is  celebrated,  "Jesus  Christ 
is  evidently  set  forth,  as  crucified  among  us."  The 
mournful  tragedy  of  his  passion,  is,  as  it  were,  re-en- 
acted before  our  eyes.  We  are  called  upon  to  listen 
to  the  groans  and  exclamations  which  were  forced 
from  the  innocent  sufferer,  in  the  garden  and  upon 
the  cross.  We  are  invited  to  walk  through  the 
gloomy  shades  of  Gethsemane,  and  ascend  the  bloody 
mount  of  Calvary.  We  have  a  sensible  and  affecting 
representation  of  his  body  broken  and  his  blood  shed 
for  our  redemption. 

How  powerful  must  be  the  moral  influence  of  this 
commemorative  service  upon  every  pious  mind?  How 
admirably  calculated  is  it,  to  bring  into  exercise  all  the 
humble,  devout,  and  grateful  feelings  of  a  Christian's 
heart?  Cold  must  be  that  bosom,  and  destitute  of 
every  spiritual  emotion,  which  can  behold  the  touch- 
ing exhibition  of  the  agonies  of  our  crucified  Lord 
given  in  the  sacrament  of  the  altar,  and  not  be  pene- 


lord's  supper.  63 

trated  with  humiliation  and  sorrow,  at  the  remem- 
brance of  those  sins  of  ours  which  caused  his  death, 
and  were  borne  by  him  in  his  own  body  upon  the 
cross. 

The  celebration  of  this  ordinance,  is  calculated, 
not  only  to  excite  the  sorrows  of  repentance,  but 
also  to  inspire  us  with  the  hope  of  pardon.  It  is  a 
memorial,  no  less  of  God's  infinite  mercy,  than  of 
man's  extreme  sinfulness.  The  sacrifice  of  the  cross, 
solves  the  great  problem,  "how  can  man  become  just 
with  God?"  It  is  the  bright  spot,  in  which  the  perfec- 
tions of  the  divine  nature,  blaze  forth  in  the  splen- 
dour of  their  combined  glory,  and  the  otherwise  con- 
flicting attributes  of  holiness  and  grace,  harmoniously 
co-operate  for  the  accomplishment  of  one  end.  At 
every  celebration  of  the  Lord's  Supper,  Christ  is  "set 
forth  to  be  a  propitiation  through  faith  in  his  blood, 
to  declare  his  righteousness  for  the  remission  of  sins 
that  are  past,  through  the  forbearance  of  God;  to  de- 
clare, I  say,  at  this  time  his  righteousness:  that  he 
might  be  just,  and  the  justifier  of  him  which  be- 
lieveth  in  Jesus."*  In  that  ordinance,  we,  as  it  were, 
behold  "the  son  of  man  lifted  up,  that  whosoever 
believeth  on  him  might  not  perish,  but  have  everlast- 
ing life.""j*  He  addresses  to  us  the  encouraging  in- 
vitation, "look  unto  me  and  be  saved."  The  nature 
of  the  engagement  induces  to  a  compliance  with  the 

*  Rom.  iii.  25,  26.  f  John  iii.  14. 


64  BENEFITS  OF  THE 

invitation;  and  the  consequence  is,  peace  and  joy  in 
believing. 

"Thus  while  his  death  my  sin  displays 

In  all  its  blackest  hue, 
(Such  is  the  mystery  of  grace) 

It  seals  my  pardon  too." 

This  appointed  memorial  of  the  death  of  Christ, 
is  not  only  admirably  calculated  to  assist  the  mind  in 
the  exercise  of  repentance  and  faith,  but  has  a  pow- 
erful tendency  to  fill  the  heart  with  the  tender  emo- 
tions of  gratitude.  We  are  so  constituted,  that,  we 
naturally  love  those  who  love  us,  and  are  disposed  to 
make  not  only  verbal  acknowledgments,  but  grateful 
returns  of  favours  to  those  who  have  conferred 
benefits  upon  us.  In  the  sacrament  of  the  supper, 
we  have  a  most  affecting,  sensible  memorial  of  that 
stupendous  act  of  divine  love,  which  fills  earth  with 
astonishment  and  excites  the  profound  adoration  of 
heaven.  We  are  there  reminded  of  the  wonderful 
fact,  that  aGod  so  loved  the  world  that  he  gave  his 
only  begotten  son,  that  whosoever  believeth  on  him, 
might  not  perish,  but  have  everlasting  life."  That 
soul  must  be  insensible  to  the  most  precious  benefits, 
and  dead  to  every  sentiment  of  gratitude,  which  can 
contemplate  this  astonishing  liberality  of  divine  grace, 
without  the  most  tender  and  powerful  emotions.  If 
there  is  a  spark  of  gratitude  in  our  bosoms,  surely 
the  sacramental  memorial  at  the  altar  must  kindle  it 
to  a  flame.     Hence,  it  is  with  great  propriety  called 


lord's  supper.  65 

the  Eucharist,  or  offering  of  thanks.  The  pious 
believer,  in  approaching  the  ordinance  which  makes 
such  an  affecting  exhibition  of  God's  love,  feels  con- 
strained to  ask,  "what  shall  I  render  unto  the  Lord 
for  all  his  benefits?  I  will  take  the  cup  of  salvation 
and  call  upon  his  name:  I  will  make  my  vows  to 
him  in  the  presence  of  his  people."  Deeply  im- 
pressed with  a  sense  of  God's  mercies  in  creation, 
preservation,  and  all  the  blessings  of  this  life — but, 
above  all,  in  the  redemption  of  the  world  by  our 
Lord  and  Saviour  Jesus  Christ;  he  exclaims,  "thanks 
be  unto  God  for  his  unspeakable  gift!"  "Praise  the 
Lord,  O  my  soul,  and  all  that  is  within  me,  praise  his 
holy  name!  Praise  the  Lord,  O  my  soul,  and  forget 
not  all  his  benefits;  who  forgiveth  all  thy  sin,  and 
healeth  all  thine  infirmities;  who  saveth  thy  life  from 
destruction,  and  crowneth  thee  with  mercy  and  loving 
kindness!" 

It  is  the  natural  tendency  of  this  sacrament,  con- 
sidered merely  with  reference  to  its  moral  influence 
as  a  commemorative  rite,  to  awaken  in  every  pious 
communicant,  those  grateful  sentiments  which  are 
expressed  in  the  sublime  and  elevated  strains  of  the 
"Gloria  in  excehisf  or  the  "Trisagium" — the  lat- 
ter of  which,  is  used  only  in  the  communion  service  of 
the  church.  And  we  can  hardly  conceive  of  any  scene 
on  earth,  which  affords  a  finer  emblem  of  heaven,  than 
that  which  is  presented  when  a  large  number  of  the 
disciples  of  Christ  who  feel  the  comforts  of  redeem- 
6* 


66  BENEFITS  OP  THE 

ing  love,  and  are  about  to  receive  its  consecrated 
pledges,  with  one  heart  and  voice  exclaim,  "it  is  very 
meet,  right,  and  our  bounden  duty,  that  we  should 
at  all  times  and  in  all  places,  give  thanks  unto  thee, 
O  Lord,  Holy  Father,  Almighty,  everlasting  God. 
Therefore,  with  angels  and  archangels,  and  with  all 
the  company  of  heaven,  we  laud  and  magnify  thy 
glorious  name;  evermore  praising  thee  and  saying, 
Holy,  holy,  holy  Lord  God  of  Hosts,  heaven  and 
earth  are  full  of  thy  glory:  glory  be  to  thee,  O  Lord 
Most  High!  Amen."* 

*  Communion  Service  of  the  Prot.  Ep.  Ch. 


67 


SECTION  III. 

The  benefits  to  be  derived  from  the  LoroVs  Supper 
as  a  Federal  or  Covenant  Rite. 

The  benefits  to  be  derived  from  a  reception  of 
the  Lord's  supper  will  further  appear,  from  a  con- 
sideration of  it  as  a  federal  or  covenant  rite. 

This  sacrament,  like  that  of  baptism,  is  to  be  view- 
ed as  a  sign  and  seal  of  the  covenant  of  grace.  The 
benefits  it  conveys  under  this  view  will  be  more  ap- 
propriately considered  in  another  place,  our  attention 
is  directed,  at  present,  merely  to  its  moral  influence 
upon  us  as  a  covenant  transaction  between  us  and 
our  God,  reminding  us  of  our  engagement  to  him 
and  of  the  duties  we  are  obligated  to  perform.  At  our 
baptism,  either  in  our  own  persons,  or  by  our  sureties, 
we  became  parties  to  the  covenant  which  God  has 
made  with  his  church.  On  his  part,  "the  promises  of  the 
forgiveness  of  sin,  and  of  our  adoption  to  be  the  sons 
of  God  by  the  Holy  Ghost,  were  visibly  signed  and 
sealed."*  On  our  part,  there  was  a  promise  and  vow, 
"to  renounce  the  world,  the  flesh,  and  the  devil; — to 
believe  all  the  articles  of  the  Christian  faith;  and  to 
continue  Christ's  faithful  soldiers  and  servants  to 
our  life's  end."f 

*27th  Article  of  Religion.         f  Baptismal  service. 


6S  BENEFITS  OP  THE 

Now,  as  a  contract  between  two  parties,  the  be- 
stowment  of  the  blessings  promised  on  the  part  of 
God,  is  manifestly  suspended  upon  the  performance 
of  the  duty  promised  on  our  part. — It  is  therefore  of 
the  highest  importance,  that  every  member  of  the 
church  should  clearly  understand  the  obligations  im- 
posed upon  him  by  his  baptism,  and  have  them  fre- 
quently exhibited  to  his  view,  and  pressed  home  upon 
his  conscience. 

This  is  one  important  use  of  the  sacrament  of  the 
Lord's  supper.  Whenever  we  celebrate  that  ordi- 
nance, we  are  solemnly  reminded  of  our  Christian 
profession  and  covenant,  which  are  then  virtually  re- 
newed. It  is  true,  we  do  not,  in  a  formal  manner, 
in  the  precise  words  prescribed,  repeat  our  baptismal 
vow;  but  such  a  repetition  is  implied  in  the  very  act 
of  communicating.  For,  in  what  character  is  it  that 
we  present  ourselves  before  the  altar  of  God?  Is  it 
not  in  that  of  his  covenant  people  and  avowed  ser- 
vants? Do  we  not,  in  the  very  act  of  commemorat- 
ing the  death  of  Jesus  in  this  solemn  manner,  vir- 
tually declare,  not  only  that  all  our  hopes  of  pardon 
are  built  upon  the  merits  of  his  sacrifice,  but  that  we 
are  bound,  as  the  purchase  of  his  blood,  to  glorify 
God  in  our  bodies  and  spirits  which  are  his?  Do  we 
not,  as  it  were,  give  ourselves  up  anew  to  God,  and 
join  ourselves  to  him  in  a  perpetual  covenant  never 
to  be  forgotten?  Yes!  and  it  is  an  appropriate  em- 
ployment when  approaching  the  Lord's  table,  solemn- 


lord's  StJPPER.  09 

ly  to  review  the  stipulations  of  that  covenant,  the 
duties  it  imposes  upon  us,  on  the  one  hand,  and  the 
blessings  which  God  promises  to  his  faithful  people, 
on  the  other. 

How  can  an  individual  seriously  reflect  upon  the 
fact  of  his  espousal  to  the  Lord:  upon  his  vow,  re- 
corded in  heaven,  to  "renounce  the  devil  and  all  his 
works,  the  pomps  and  vanities  of  the  world,  and  the 
sinful  lusts  of  the  flesh:  to  believe  in  God,  and  serve 
him  truly  all  the  days  of  his  life,"  with  a  view  to 
its  renewal  and  ratification,  without  experiencing 
spiritual  benefit?  By  his  own  voluntary  act,  often 
and  solemnly  repeated,  he  has  abjured  all  sinful 
courses,  and  dedicated  himself  to  the  glory  and  ser- 
vice of  the  living  God.  Every  communion  season, 
reminds  him  that  he  is  thus  consecrated,  and  obliges 
him  to  renew  the  consecration.  "I  am  not  my  own," 
he  will  say;  "I  belong  to  him  whom  I  acknowledge 
and  adore  as  my  Creator,  Redeemer,  and  Sanctifier. 
I  am  not  of  the  world,  even  as  Christ  was  not  of  the 
world;  but  a  member  of  that  church  which  he  hath 
purchased  with  his  precious  blood.  Can  I  partake  of 
the  table  of  the  Lord  and  of  the  table  of  devils? 
Shall  I  dare  to  indulge  the  sins  which  crucified  my 
Saviour, — to  love  the  worl(J  which  I  have  renounced, 
to  indulge  any  dispositions  or  perform  any  acts, 
which  will  bring  dishonour  on  his  cause  whom  I  pro- 
fess to  consider  as  my  master,  and  best  friend?  No, 
Lord,  I  am  thine,  entirely  thine  by  profession,  make 


70  BENEFITS  OF  THE 

me  thine  indeed  and  in  truth!  May  the  solemn  cove- 
nant I  am  about  to  ratify,  be  ever  present  to  my  mind! 
May  the  "grace  which  bringeth  salvation,"  effectually, 
"teach  me  to  deny  ungodliness  and  worldly  lusts,  and 
to  live  soberly,  righteously  and  godly  in  the  present 
evil  world!" 

How  important,  then,  are  the  benefits  arising  from 
the  practical  influence  of  this  sacrament,  considered 
as  an  oft-repeated  renewal  of  our  covenant  dedica- 
tion to  God? 

To  partake  of  the  full  benefits  of  this  sacrament 
as  a  Federal  or  Covenant  rite,  we  must  view  it  not 
only  as  a  renewal  of  our  promises  to  God,  but  also, 
as  a  renewal  and  ratification  of  his  promises  and 
stipulations  to  us,  as  the  other  party  to  the  cove- 
nant. The  sacraments  of  the  Christian  church 
are  signs  and  seals  of  the  covenant  of  grace.  We 
have  already  considered  the  representative  character 
of  the  Lord's  supper  as  a  sign,  it  will  be  profitable 
to  glance  at  its  confirmatory  character  as  a  seal. 

The  ordinary  use  of  a  seal,  is  well  known.  It  is 
employed  for  the  ratification  of  any  compact,  bar- 
gain or  covenant,  between  two  parties.  "The  sacra- 
ment, therefore,  is  called  a  seal,"  says  Bishop  Hop- 
kins, "because  it  is  annexed  to  that  bargain  and  co- 
venant that  God  hath  made  with  man.  For  herein 
God  is  pleased  to  be  so  gracious  to  our  infirmity, 
that  he  hath  not  only  passed  his  word,  but  hath  also 
confirmed  his  covenant  by  seals;  that  by  two  immu- 


lord's  supper.  71 

table  things,  wherein  it  was  not  possible  for  God  to 
lie,  we  might  have  abundant  consolation.  And  there- 
fore, the  circumcision  of  Abraham,  which  was  then 
the  sacrament  of  initiation,  to  which,  in  the  Christian 
church,  baptism  succeeded,  is  called  ca  seal  of  the 
righteousness  of  faith.'*  And  the  cup' in  this  ordi- 
nance of  the  Lord's  supper,  is  said  by  the  Apostle  to 
be  the  'Neio  Testament  in  the  blood  of  Christ.'f 
Now  what  else  can  be  understood  by  that  synecdoche, 
that  the  cup  is  the  New  Testament,  but  only  that  it 
is  a  seal  set  to  the  New  Testament; — the  last  will  of 
our  Lord  Jesus  Christ,  and  that  covenant  which  he 
hath  ratified  with  us  in  his  blood?  Thus,  therefore, 
it  is  called  a  seal  because  it  is  a  confirmation  of  the 
covenant  made  between  God  and  man;  even  as  a 
seal  is  a  confirmation  of  any  agreement  between 
man  and  man." 

The  same  learned  and  pious  divine,  by  way  of 
illustrating  the  operation  and  effect  of  the  holy 
sacrament  in  this  view  of  it,  makes  the  following 
remarks:  "The  brief  tenor  of  this  covenant  you 
have  expressly  contained  in  those  few  words,  ^He 
that  believeth — shall  be  saved:%  And  to  this  cove- 
nant the  sacrament  is  affixed  as  a  seal.  And  in  it, 
there  are  two  things  that  admit  of  sealing: 

The  tenor  of  the  covenant  itself, 

Our  propriety  and  interest  in  the  mercy  promised. 
*Rom.  iv.  11.  f  1  Cor.  xi.  25.  Vide,  also,  Luke  xxii.  20. 
\  St.  Mark  xvi.  16. 


72  BENEFITS  OP  THE 

"The  tenor  of  the  covenant  consists  in  this:  if  I 
believe,  I  shall  be  saved.  Our  interest  and  propriety 
in  the  covenant  consists  in  this:  But  I  do  believe, 
and  therefore,  I  shall  be  saved. 

"Now  each  of  these  may  be  sealed  unto  the  soul; 
and  accordingly  there  is  a  two-fold  sealing: 

An  external  sealing  by  the  sacrament, 

An  internal  sealing  by  the  Spirit. 

"Of  these,  the  external  sealing  only,  respects  the 
sacrament.  For,  in  this  ordinance,  God  seals  unto 
me,  that  if  I  believe  on  the  Lord  Jesus,  I  shall  be 
saved;  and  gives  me  a  visible  pledge  of  this  promise, 
that  as  sure  as  I  eat  of  the  sacramental  bread  and 
drink  of  the  wine,  so  surely  upon  my  faith,  I  shall 
inherit  eternal  life.  And  this,  indeed,  is  the  most 
proper  sealing  use  which  the  sacrament  hath. 

"But  the  internal  sealing  of  the  Spirit  in  our  own 
consciences,  respects  our  peculiar  right  and  interest 
in  this  covenant  For,  though  the  sacrament  seals  to 
me,  that  if  I  believe,  I  shall  be  saved;  yet,  it  doth 
not  properly  seal  and  attest  to  me,  that  I  do  believe, 
and  therefore,  shall  be  saved.  But  this  is  the  work  of 
the  Holy  Ghost,  the  Spirit  of  adoption,  which  seals 
us  up  unto  the  day  of  redemption;  and  works  in 
the  hearts  of  many  believers  a  full  assurance,  that 
grace  is  already  wrought  in  them,  and  that  glory 
shall  hereafter  be  bestowed  upon  them. 

"And  thus  you  see  what  it  is,  that  the  sacrament 
seals  to.     Principally  and  primarily,  it  seals  to  the 


73 

truth  of  the  conditional  covenant,  as  a  pledge  of 
God's  veracity;  but  secondarily,  it  seals  also,  to  our 
faith,  as  it  is  a  means  instituted  by  God  for  the 
strengthening  and  increasing  of  it."* 

Whenever  we  approach  the  Lord's  table,  we  may^ 
with  the  eye  of  faith,  as  it  were,  behold  the  God 
whom  we  have  offended,  "bowing  the  heavens,"  and 
coming  down  to  meet  us;  not  as  we  might  reasonably 
expect,  arrayed,  in  the  garments  of  vengeance  and 
armed  with  the  thunders  of  Sinai;    but  clothed  in 
the  robes  of  mercy,  and  holding  forth  the  sceptre  of 
grace  to   every  returning  sinner.     We  may  behold 
him  surrounded  with  the  mild  and  attractive  lustre 
of  benevolence,  as  "God  in  Christ  reconciling  the 
world  unto  himself,  not  imputing  their  trespasses  unto 
them,"  and  proclaiming  "peace — peace  to  them  that 
are  afar  off  and  to  them  that  are  nigh"  through  the 
blood  of  the  cross.     It  is  the  feast  of  our  reconcilia- 
tion with  God:  the  place  of  friendly  meeting;  the 
point  of  union  between  our  sinful   souls   and  the 
thrice  Holy  One  from  whom  we  have  been  alienated 
by  transgression.     He  who  so  loved  the  world,  as  to 
give  his  only  begotten  son,  that  whosoever  believeth 
on  him  might  not  perish,  but  have  everlasting  life, 
at  every  celebration  of  this  sacrament,  as  it  were, 
makes  a  repeated  proffer  of  the  unspeakable  gift; 
ratifying  and  confirming  with  all  the  binding  solem- 

*  Bishop  Hopkins's  works,  8vo.  ed.  2d.  vol.  p.  p.  439 — 442. 
7 


74  BENEFITS  OP  THE 

nity  of  his  appointed  seal,  the  covenant  blessings 
which  he  has  promised  to  the  receivers  of  the  gift. 

How  great  beyond  description,  then,  are  the  bene- 
fits which  the  true  believer  enjoys  in  the  devout 
reception  of  this  seal  of  the  covenant!     God,  on  his 
part,  proffers  the  Lord  Jesus  Christ,  in  all  the  glories 
of  his  redeeming  offices;    in  all  the  riches  of   his 
merits  and  grace;  in  all  the  fulness  of  his  exceeding 
great  and  precious  promises.     And  the  believer,  on 
his  part,  in   all  the  humility  and  gratitude  of  a  sin- 
cerely devoted  heart,  says, — "I  receive  the  Lord  Jesus 
Christ,  as  he  is  freely  offered,   to  be  my  Prophet, 
Priest,  and  King;   I  rely  on  his  merits;  I  submit  to 
his  grace;  and  I  embrace  his  promises  to  be  my  'por- 
tion and  heritage  for  ever,  for  they  are  the  very  joy 
of  my  heart.' "   Thus,  this  holy  and  interesting  cove- 
nant is  publicly  signed  and  sealed  by  both  the  con- 
tracting parties.     The   Lord  God  receives  a  revenue 
of  glory  from  the   sanctified  affections  and  devoted 
services  of  the  redeemed  sinner — and  the  redeemed 
sinner,  thus  brought  nigh  to  the  Lord  God  in  the  bonds 
of  a  holy  covenant,  receives  the  pure  joys,  and  un- 
speakable benefits  which  arise  from  the  assurance  of 
faith.     "Why  should  I  longer  doubt,"  he  may  say, 
"since  God  has  made  'an  everlasting  covenant  with 
me,  ordered  in  all  things,  and  sure?'    O  precious  new 
covenant!  ratified  by  the  blood  of  Calvary,  and  now 
solemnly  confirmed  to  me,  by  the  instituted  and  ac- 
knowledged seal  of  Heaven!    What  are  its  terms?    'I 


lord's  supper.  75 

WILL  BE  THEIR  God;  THEY  SHALL  BE  MY  PEOPLE, 
AND  THEIR  SINS  AND  INIQUITIES  WILL  I  REMEMBER 
NO  MORE.'"* 

"God  will  not  fail,  he  cannot  faint, 
Salvation's  sure,  and  must  be  mine." 


SECTION  IV. 

The  benefits  to  be  derived  from  the  LonVs  Supper, 
considered  as  an  act  of  Communion. 

Another  benefit  to  be  derived  from  a  reception  of 
the  Lord's  supper,  is.  the  maintenance  and  enjoyment 
of  communion  with  God  and  his  people.  It  is  with 
reference  to  this  end  of  its  institution,  that  the  sacra- 
ment is  called  the  "Holy  Communion." 

When,  in  the  Apostles'  Creed,  we  profess  to  believe 
in  the  "Holy  Catholic  Church,  and  the  Communion  of 
saints,"  there  is  an  acknowledgment  of  our  faith,  not 
only  in  the  sanctity  and  universality  of  the  church, 
but  also  in  its  unity,  and  the  close  connexion  which 
exists  between  the  different  divisions  of  the  house- 
hold of  faith  as  members  of  the  one  mystical  body  of 
Jesus  Christ.  The  communion  of  saints,  is  not  con- 
fined to  the  church  on  earth;  but  there  is  a  sweet  and 
mysterious  fellowship,  between  redeemed  sinners,  still 
confined  in  the  prison  of  the  flesh  and  engaged   in 

*Jer  xxxi.  33.     Heb.  x.  17. 


76  BENEFITS  OF  THE 

the  conflicts  of  the  spiritual  warfare,  and  the  "spirits 
of  the  just  made  perfect,"  who  have  finished  their 
battles  and  won  their  crowns, — by  virtue  of  their  com- 
mon union  to  one  glorious  and  Divine  Head,  "of 
whom  the  whole  family  in  heaven  and  earth  is  named." 

It  would,  however,  be  highly  unscriptural  and  ab- 
surd to  believe  that  all  the  members  of  the  visible 
church  on  earth  are  partakers  of  this  blessed  com- 
munion. A  mixture  of  good  and  evil,  of  saints  and 
sinners,  is  to  be  found  in  the  visible  church,  com- 
pared, by  our  Lord,  to  the  mingled  mass  of  wheat  and 
chaffupon  a  threshing  floor,  or  the  promiscuous  growth 
of  grain  and  tares  in  the  same  field.  Some  members 
of  the  visible  church,  are  but  dead  branches  of  the 
living  vine;  worthless  as  chaff  or  tares,  and  destined 
to  destruction  in  another  world.  They,  of  course, 
have  no  vital  connexion,  or  spiritual  communion,  with 
God  and  his  people  in  this  world;  but,  notwithstand- 
ing their  professions  and  privileges,  are  "aliens  from 
the  commonwealth  of  Israel,  and  strangers  to  the  cove- 
nant of  promise,"  "dead  in  trespasses  and  sins,"  "hav- 
ing no  hope,  and  without  God  in  the  world." 

The  privilege  of  which  we  speak,  belongs  only  to 
renewed  believers,  who  have  experienced  the  con- 
verting, elevating  power  of  the  gospel  upon  their  souls. 
They  alone,  have  access  to  God  in  the  "new  and 
living  way"  consecrated  by  the  blood  of  Jesus.  They 
alone,  in  the  exercise  of  the  "Spirit  of  adoption,"  can 
look  up  to  him  with  humble  confidence,  and  say, 


77 

"Abba,  Father!"  "The  heart  of  the  wise  teacheth  his 
mouth,  and  addeth  learning  unto  his  lips."  And  they 
alone  who  are  thus  taught,  can  say  to  their  fellow  men, 
"what  our  eyes  have  seen,  our  hands  have  handled," 
and  our  hearts  have  felt,  "of  the  word  of  truth,  the 
same  declare  we  unto  you,  that  ye  also  may  have  fel- 
lowship with  us;  and  truly  our  fellowship  is  with  the 
Father,  and  with  his  son  Jesus  Christ." 

The  regenerated  children  of  God,  even  amidst  the 
darkness  and  trials  and  sins  of  their  earthly  pilgrim- 
age, "feel  in  themselves,"  to  use  the  language  of  our 
church,  "the  working  of  the  Spirit  of  Christ; — draw- 
ing up  their  minds  to  high  and  heavenly  things." 
There  are  favoured  seasons,  when  they  have  the  most 
sweet  and  affectionate  intercourse  with  Heaven.  When, 
in  the  retirement  of  the  closet,  God  sometimes  meets 
them  by  the  gracious  influence  of  the  Comforter, 
and  fills  them  with  the  joys  of  his  presence  and  the 
most  precious  tokens  of  his  love;  so  that  their  closet 
seems  to  be  the  consecrated  theatre  of  such  pleasures 
as  the  world  can  neither  give  nor  take  away.  At 
other  times,  in  the  ordinary  devotions  of  the  sanc- 
tuary, in  the  social  prayer  meeting,  or  under  the 
preaching  of  the  gospel,  the  light  of  the  divine  coun- 
tenance shines  upon  their  souls  with  such  overwhelm- 
ing brightness,  as  to  force  from  them  the  adoring  ex- 
clamation of  the  Patriarch:  "Surely  the  Lord  is  in  this 
place; — how  dreadful  is  this  place !  this  is  none  other 
but  the  house  of  God,  and  this  is  the  gate  of  heaven !" 
7* 


78  BENEFITS  OP  THE 

But  it  is,  especially,  at  the  sacramental  table,  that 
the  Christian  is  favoured  with  the  most  delightful  sea- 
sons of  communion  with  his  God  and  Saviour.  There, 
the  graces  of  faith  and  hope  and  love  are  in  most 
lively  exercise.  There,  a  free  channel  of  intercourse 
is  opened  between  the  devout  worshipper  and  Him 
whom  his  soul  loveth.  There,  the  Lord  especially 
invites  us  to  freedom  of  communication  and  all  the 
tender  intimacies  of  friendship.  With  infinite  conde- 
scension, he  receives  us,  as  accepted  guests,  at  his 
own  table.  He  leads  us  into  his  "banqueting-house, 
and  his  banner  over  us  is  love."  He  says,  "Come, 
eat,  O  my  friends;  drink,  yea,  drink  abundantly,  O 
beloved!"  He  not  only  feeds  us  with  the  bread  of 
life,  but  "makes  himself  known  in  the  breaking  of 
bread,"  and  "manifests  himself  unto  us  as  he  doth  not 
unto  the  world."  It  is  an  experience  of  comforts 
and  privileges  like  these,  that  enables  the  devout  at- 
tendant upon  the  altar  to  exclaim:  "Lord,  I  am  abun- 
dantly satisfied  with  the  pleasures  of  thine  house, 
even  of  thy  holy  temple;"  "One  day  in  thy  courts,  is 
better  than  a  thousand"  elsewhere.  "I  had  rather  be 
a  door-keeper  in  the  house  of  my  God  than  to  dwell 
in  the  tents  of  wickedness."  O,  the  blessedness  of 
communion  with  God!  it  is  the  enjoyment  of  heaven 
upon  earth; — the  employment  of  eternity  in  the  mo- 
ments of  time !  Happy,  beyond  description,  are  they 
who  enter  into  the  full  spirit  of  this  ordinance,  and 


lord's  supper.  79 

receive  it  with  the  proper  dispositions:  for  they  can 
say,  "truly  God  dwelleth  in  its,  and  we  in  him." 

True  Christians,  who,  by  the  Spirit  of  adoption, 
enjoy  communion  with  God,  also  enjoy  fellowship 
with  each  other.  The  holy  scriptures  employ  a  va- 
riety of  strong  metaphors  to  describe  and  illustrate 
the  closeness  and  intimacy  of  the  connexion  which 
subsists  between  them.  They  are  compared  to  citi- 
zens of  the  same  country;  sheep  of  the  same  fold; 
servants  of  the  same  Master;  members  of  one  house- 
hold; children  of  a  common  Parent.  Nay,  as  if  the 
union  were  too  close  and  sacred  to  admit  even  the 
idea  of  individual  separation,  in  family  relation;  of 
specific  difference,  in  generic  connexion;  they  are 
spoken  of  as  branches  of  the  same  vine,  members  of 
the  same  body.  As  distinct  limbs  of  the  human  body 
are  animated  by  the  same  principle  of  life,  and  as 
different  branches  of  the  vine  are  sustained  by  a  com- 
mon nourishment,  and  as  neither  of  them  can  exist 
in  a  state  of  separation;  so  all  true  believers  in  Christ 
live  in  a  state  of  inseparable,  but  mystical  union  with 
each  other,  and  derive  all  their  life  and  nourishment 
from  him.  They  are  animated  by  one  Spirit,  and  by 
it  baptised  into  one  body.  "There  is  one  Lord,  one 
faith,  one  baptism,  one  God  and  Father  of  all,  who 
is  above  all,  and  through  all,  and  in  you  all."  They 
have  common  sympathies,  common  sorrows,  common 
joys.     "When  one  member  suffers,  all  the  members 


SO  BENEFITS  OE  THE 

suffer  with  it;  and  when  one  member  rejoices,  all  the 
members  rejoice  with  it." 

There  is,  moreover,  a  mutual  dependance  subsist- 
ing between  them.  "But  now  are  there  many  mem- 
bers, yet  but  one  body.  And  the  eye  cannot  say  unto 
the  hand,  I  have  no  need  of  thee;  nor  again,  the  head 
to  the  feet,  I  have  no  need  of  you."  As,  in  the 
human  body,  the  several  members,  though  called  by 
various  names  and  performing  different  functions, 
have  one  common  life  and  feeling;  so  is  it  in  the 
mystical  body  of  our  Lord  Jesus  Christ.  All  are 
united  to  one  common  Head,  and  receive,  out  of  his 
fulness,  "grace  for  grace."  The  life  they  enjoy  in 
their  souls,  was  first  communicated  to  them  by  his 
Spirit,  and  is  maintained,  from  day  to  day,  only  by 
"their  feeding  upon  him  in  their  hearts,  by  faith,  with 
thanksgiving."  And,  as  they  are  thus  one  with  Christ, 
they  are,  of  course,  one  with  each  other. 

This  communion  of  spirit  which  exists  between 
believers  in  the  Son  of  God,  like  that  which  exists 
between  them  and  their  common  Lord,  is  spiritual 
and  invisible.  But  it  is  necessary,  for  the  promotion 
of  the  Saviour's  glory  and  the  accomplishment  of  the 
great  ends  for  which  his  church  was  instituted,  that 
there  should  be  some  outward  acknowledgment,  some 
visible  manifestation,  of  this  communion  of  saints.  Ac- 
cordingly, he  has  instituted  this  sacrament  of  the  Sup- 
per, as  one  important  means  of  increasing  it,  and 
publicly  exhibiting  its  reality  to  the  world.    It  is  true, 


lord's  supper.  81 

that  in  every  social  act  of  devotion  Christians  enjoy 
fellowship  with  each  other;  but  in  none  so  eminently 
and  emphatically  as  in  sacramental  duty.  At  the 
Lord's  table,  they  not  only  profess,  but  give  a  sensible 
exhibition  of,  their  union  to  a  common  Head,  and 
with  each  other  in  him.  In  what  strong  language 
does  the  Apostle  of  the  Gentiles  describe  this  holy 
design  and  gracious  influence  of  the  highest  act  of 
religious  duty?  "The  cup  of  blessing  which  we  bless, 
is  it  not  the  communion  of  the  blood  of  Christ?  the 
bread  which  we  break,  is  it  not  the  communion  of  the 
body  of  Christ?  For  we,  being  many,  are  one  bread, 
and  one  body:  for  we  are  all  partakers  of  that  one 
bread."* 

How  close  and  intimate  must  that  union  be,  which 
is  represented  by  the  connexion  that  exists  between 
originally  different  kernels  of  wheat,  ground  into  com- 
mon flour,  and  combined  together  in  the  same  loaf! 
Surely  there  is,  in  the  spiritual  union  of  believers,  a 
fulfilment  of  the  petition  which  our  Lord  offered  up 
for  his  disciples,  when  he  prayed,  "I  will,  O  Father, 
that  they  may  be  one,  even  as  we  are  one — that  they 
all  may  be  one:  as  thou,  Father,  art  in  me,  and  I  in 
thee,  that  they  also  may  be  one  in  us;  that  the  world 
may  believe  that  thou  hast  sent  me."*f 

When  Christians  surround  the  table  of  the  Lord, 
they  do  it  as  children  of  one  family;  members  of  the 
same  mystical  body.     They  declare  their  fellowship 

*  1  Cor.  x.  16,  17.  f  John,  xvii.  21,  22. 


82  BENEFITS  OF  THE 

with  each  other,  as  partakers  of  a  common  faith;  ani- 
mated by  the  same  Spirit;   cheered  by  one  precious 
hope;  united  to  the  same  head,  and  expectants  of  the 
same  glorious  and  everlasting  rest  in  heaven.    In  the 
holy  sacrament  of  the  Eucharist,  they  behold  one  of 
the  most  important  means  of  increasing  and  perpe- 
tuating the  communion  of  saints,  and  enjoy  a  sweet 
pledge  and  foretaste  of  the  higher  felicity  that  awaits 
them,  when  they  shall  sit  down  together  at  "the  mar- 
riage supper  of  the  Lamb,"  in  heaven.     Hence,  our 
church,  with  great  propriety,  teaches  her  children,  af- 
ter the  celebration  of  this  ordinance,  to  return  thanks 
to  Almighty  God,  that  he  doth  thereby  "assure  us  who 
have  duly  received  those  holy  mysteries,  of  his  favour 
and  goodness  towards  us;  and  that  we  are  very  mem- 
bers incorporate  in  the  mystical  body  of  his  Son,  which 
is  the  blessed  company  of  all  faithful  people;  and  are 
also  heirs,  through  hope,  of  his  everlasting  kingdom, 
by  the  merits  of  the  most  precious  death  and  passion 
of  his  dear  Son." 


lord's  supper.  S3 


SECTION  V. 

The  benefits  to  be  derived  from  the  Lord's  Supper, 
as  a  positive  mean  of  grace. 

I  shall  close  this  chapter  upon  the  benefits  to  be 
derived  from  a  reception  of  the  Lord's  Supper,  by  a 
brief  consideration  of  one,  which,  though  last  men- 
tioned in  the  order  of  time,  is  by  no  means  least  in 
the  scale  of  importance.  I  refer  to  its  direct  and 
powerful  agency,  as  a  mean  of  grace,  in  increasing 
the  principle  of  divine  life  in  the  soul,  and  strength- 
ening all  the  graces  and  virtues  of  the  new  man  in 
Christ  Jesus. 

This  is  well  expressed  in  the  church  catechism. 
The  question  is  asked,  "What  are  the  benefits  whereof 
we  are  partakers  thereby?"  that  is,  receiving  the  Lord's 
supper.  And  the  answer  is,  "The  strengthening  and 
refreshing  of  our  souls,  by  the  body  and  blood  of 
Christ,  as  our  bodies  are  by  the  bread  and  wineP 
It  may  be  needful  again  to  remind  some  of  my  read- 
ers, that,  according  to  the  doctrine  of  our  church,  this 
benefit  is  conferred  upon  those  communicants  only, 
who,  with  due  preparation  of  heart,  receive  that  holy 
sacrament:  that  the  body  and  blood  of  Christ  are 
taken,  in  the  Supper,  "after  a  spiritual  and  heavenly 
manner;"  and  that  "the  mean  whereby  they  are  re- 
ceived, in  the  Supper,  is  faith.    But  the  wicked,  and 


84  BENEFITS  OF  THE 

such  as  be  void  of  a  lively  faith,  although  they  do 
carnally  and  visibly  press,  with  their  teeth,"  as  St.  Au- 
gustine saith,  "the  sacrament  of  the  body  and  blood 
of  Christ,  yet  in  nowise  are  they  partakers  of  Christ; 
but  rather,  to  their  condemnation,  do  eat  and  drink 
the  sign  or  sacrament  of  so  great  a  thing."* 

It  may,  indeed,  be  said,  that  there  is  no  express 
and    positive  promise  in  the  New  Testament  that 
pardon,  or  sanctification,  or  any  other  special  privi- 
lege of  the  children  of  God,  shall  be  obtained  by  an 
attendance  upon  this  holy  sacrament.     But  we  are  to 
bear  in  mind,  that  it  is  designed  for  the  benefit  of 
those  who  are  real  Christians;  and,  of  course,  already 
pardoned,  and  at  least  partially  sanctified.  The  benefit 
to  be  derived  from  it,  therefore,  is  an  increase  of  the 
strength  and  life  previously  communicated  to,  and  of 
the  comfort  and  peace   already  experienced  by,  the 
soul.    As  the  Lord  has  threatened  to  inflict  a  punish- 
ment upon  the  unworthy  receiver,  it  is  a  fair  and 
necessary  inference,  that  he  will  not  fail  to  confer 
a  blessing  on  those  who  receive  it  worthily.     This  is 
clearly  implied  by  St.  Paul,  when  he  asks,  "the  cup  of 
blessing  which  we  bless,  is  it  not  the  communion  of 
the  blood  of  Christ?"  that  is,  the  communication  to 
us  of  the  blood  of  Christ; — "and  the  bread  which 
we  break  is  it  not  the  communication  of  the  body  of 
Christ?"! 

*28th  and  29th  Articles  of  religion      .f  1  Cor.  x.  16. 


85 

Christ  Jesus  is  not  only  the  light,  but  he  is  also 
the  life  of  the  spiritual  world.  By  a  participation  of 
the  benefits  of  his  meritorious  sacrifice  through  faith, 
we  are  delivered  from  that  penal  death  to  which  all 
guilty  transgressors  are  consigned  by  the  condemning 
sentence  of  the  law;  and  by  a  reception  of  his  sanc- 
tifying grace,  we  are  placed  in  possession  of  the 
powers  and  enabled  to  discharge  the  duties  of  spiritual 
life.  Until  "Christ  is  formed  in  our  hearts,  the  hope" 
and  the  earnest  "of  glory,"  we  remain  "dead  in  tres- 
passes and  sins;"  "alienated  from  the  life  of  God;" 
utterly  destitute  of  holy  affections  and  desires;  and 
liable  to  the  agonies  of  the  "second  death."  This 
may  appear  a  hard  saying  to  some,  and  they  may  be 
ready  to  ask,  "who  can  bear  it?"  But  it  is  abundantly 
sanctioned  by  the  solemn  and  awakening  declaration 
of  our  Lord,  "except  ye  eat  the  flesh  and  drink  the 
blood  of  the  son  of  man,  ye  have  no  life  in  you." 

Many  may  be  disposed  to  inquire,  as  the  carnal 
Jews  did,  "how  can  this  man  give  us  his  flesh  to 
eat?"  The  question  is  answered,  with  sufficient  ex- 
plicitness,  by  our  Lord,  in  the  discourse  to  which 
reference  has  been  made.  He  clearly  points  out  the 
mode  in  which  we  become  partakers  of  his  flesh  and 
blood,  and  the  unspeakable  benefits  which  arise  from 
such  participation.  "Verily,  verily,  I  say  unto  you, 
he  that  believeth  on  me  hath  everlasting  life.  I  am 
that  bread  of  life.  Your  fathers  did  eat  manna  in  the 
wilderness,  and  are  dead.  This  is  the  bread  which 
8 


86  BENEFITS  OP  THE 

cometh  down  from  heaven,  that  a  man  may  eat 
thereof,  and  not  die.  I  am  the  living  bread  which 
came  down  from  heaven:  if  any  man  eat  of  this 
bread,  he  shall  live  for  ever:  and  the  bread  which  I 
will  give,  is  my  flesh,  which  I  will  give  for  the  life 
of  the  world.  The  Jews  therefore  strove  among 
themselves,  saying,  how  can  this  man  give  us  his 
flesh  to  eat?  Then  Jesus  said  unto  them,  verily, 
verily,  I  say  unto  you,  except  ye  eat  the  flesh  of  the 
Son  of  man,  and  drink  his  blood,  ye  have  no  life  in 
you.  Whoso  eateth  my  flesh,  and  drinketh  my  blood, 
hath  eternal  life;  and  I  will  raise  him  up  at  the  last 
day.  For  my  flesh  is  meat  indeed,  and  my  blood  is 
drink  indeed.  He  that  eateth  my  flesh,  and  drinketh 
my  blood,  dwelleth  in  me,  and  I  in  him."* 

It  is  not  to  be  supposed,  that  our  Lord,  on  this 
occasion,  spake  of  the  reception  of  the  Holy  supper; 
because  that  ordinance  was  not  then  instituted:  and, 
moreover,  this  supposition  would  lead  to  the  shock- 
ing conclusion,  that  every  participator  of  the  sacra- 
ment, however  polluted  his  heart,  or  guilty  his  life 
might  be,  would  necessarily  be  an  heir  of  eternal 
bliss:  and  that  every  individual,  who  by  providential 
circumstances,  or  any  other  innocent  cause,  should 
be  unable  to  partake  of  it,  however  humble,  penitent, 
faithful  and  holy  he  might  be,  would  be  for  ever 
excluded  from  the  joys  of  salvation.  But  a  careful 
examination  of  the  context,  will  convince  every  can- 

*  John  vi.  47—56. 


87 

did  inquirer,  that  the  discourse  is  figurative,  and 
capable  only  of  a  spiritual  interpretation.  The  fol- 
lowing verses,  selected  from  different  parts  of  this 
memorable  discourse,  may  serve  as  a  key  to  unlock 
its  mysteries,  and  admit  us  to  the  knowledge  of  these 
"'deep  things"  of  experimental  religion.  "I  am  the 
bread  of  life;  he  that  cometh  to  me  shall  never  hun- 
ger; and  he  that  believeth  on  me  shall  never  thirst."* 
"■This  is  the  will  of  him  that  sent  me,  that  every  one 
which  seeth  the  Son,  and  believeth  on  him,  may  have 
everlasting  life:  and  I  will  raise  him  up  at  the  last 
day."i  "Verily,  verily,  I  say  unto  you,  he  that  be- 
lieveth on  me  hath  everlasting  life.  "J  "It  is  the 
Spirit  that  quickeneth,  the  Jlesh  prqfiteth  nothing; 
the  words  that  I  speak  unto  you.  they  are  spirit, 
and  they  are  Zi/e."§ 

"The  substance  of  the  instruction  contained  in  the 
passages  of  our  Lord's  discourse,  above  quoted,  may, 
perhaps,  be  comprised  in  three  or  four  particulars. 
1 .  That  salvation  is  from  Christ  alone,  'coming  down 
from  heaven'  to  be  our  Saviour.  2.  That  it  is  from 
him,  in  this  particular  way,  of  his  'giving  himself  for 
the  life  of  the  world,'  his  body  to  be  broken,  and  his 
blood  shed,  as  an  atoning  sacrifice  for  sin.  3.  That 
in  order  to  our  partaking  of  his  salvation,  we  must 
be  interested  in  him  by  a  living  faith.  4.  That  the 
communion  established  and  carried  on  between  the 
soul  of  the  believer  and  his  Saviour,  by  means  of  this 

*Johnvi.S5.     jib.  40.     Jib.  47.     $  lb.  63. 


88  BENEFITS   OF  THE 

faith,  is  of  the  most  intimate  and  substantial  kind. 
"He  dvvelleth  in  me,  and  I  in  him."  It  is  such,  that 
the  soul  is  made  alive  and  supported  in  spiritual  life, 
by  virtue  of  this  its  union  with  Christ,  and  continually 
derives  from  him  grace  and  strength  for  its  support, 
as  truly  as  the  body  derives  nourishment  and  sus- 
tenance from  its  food. 

When  our  Lord  Jesus  Christ,  therefore,  speaks  of 
eating  his  flesh,  and  drinking  his  blood,  nothing 
more  is  meant,  than  the  duty  urged  upon  us  by  the 
minister  at  the  altar,  when  he  delivers  the  consecrat- 
ed symbols,  and  exhorts  us  to  "feed  upon  the  Lord 
Jesus  Christ,  in  our  hearts,  by  faith,  with  thanks- 
giving."* 

It  is,  unquestionably,  the  duty  and  the  privilege  of 
Christians,  at  all  times,  to  feed  upon  the  Saviour  in 
a  spiritual  manner;  but  many  gracious  souls,  who 
have  long  lived  by  faith  upon  the  Son  of  God,  are 
able  to  testify,  that,  at  the  table  of  the  Lord,  they 
have  received  most  precious  and  liberal  portions  of 
this  heavenly  food.  The  Christian,  is  a  pilgrim,  tra- 
velling through  a  strange  and  unfriendly  land,  to  his 
eternal  home:  his  Divine  Leader,  who  has  gone  be- 
fore him,  has  erected  his  Church  as  a  house  of  en- 
tertainment for  his  followers;  and  at  the  table  which 
the  Lord's  bounty  has  provided,  the  pilgrim,  often 
wearied  and  oppressed  by  the  toils  of  his  journey, 
must  strengthen  his  wavering  faith,  and  refresh  his 

♦Communion  service. 


89 

fainting  soul.  Living  believers  know,  from  experience, 
that  this  ordinance  of  the  supper  is  a  means  of  grace, 
which,  when  received  in  faith,  is  uniformly  accom- 
panied with  the  divine  blessing.  A  due  participation 
of  it,  has  ever  been  esteemed,  in  the  Christian  church, 
as  the  most  exalted  act  of  devotion,  and  the  most 
estimable  of  all  the  means  of  grace.  At  his  table,  the 
Lord  manifests  himself  to  his  people,  as  he  "doth  not 
unto  the  world;"  makes  himself  known  in  the  "break- 
ing of  bread;"  calls  all  their  graces  into  lively  exer- 
cise; and  imparts  to  them  fresh  vigour  and  energy, 
through  the  sacramental  instrument  which  he  has  ap- 
pointed for  that  end:  so  that  while  they  eat  of  the 
consecrated  bread  and  drink  of  the  consecrated  cup, 
their  souls  are  fed  with  the  bread  of  eternal  life,  and 
exhilarated  with  the  new  and  spiritual  wine  of  the 
kingdom  of  God. 

It  is  by  the  influence  of  this  spiritual  nourishment 
that  the  "new  man"  grows  in  grace,  and  daily  advances 
to  "the  stature  of  the  fulness  of  Christ."  His  soul 
prospers  and  is  in  health,  only  when  he  can  say,  with 
St.  Paul,  "I  live;  yet  not  I,  but  Christ  liveth  in  me: 
and  the  life  which  I  now  live  in  the  flesh,  I  live 
by  the  faith  of  the  Son  of  God,  who  loved  me  and 
gave  himself  for  me."  How  often,  when  engaged 
in  the  conflicts,  self-denials,  and  duties  of  the  christian 
life,  does  he  become  "weary  and  faint  in  his  mind," 
and  feel  strongly  tempted  to  abandon  his  hopes  and 
the  service  of  his  Master,  together?  But,  in  obedience 
8* 


90  BENEFITS  OF  THE 

to  the  merciful  invitation,  he  approaches  the  table  of 
the  Lord — it  may  be,  with  an  anxious  and  a  despond- 
ing heart;  and,  while  waiting  upon  him,  in  this  way 
of  his  appointment,  he  experiences  a  renewal  of  his 
spiritual  strength;  he  is  enabled  to  rely  upon  the 
promise,  "my  grace  shall  be  sufficient  for  thee."  He 
"mounts  up  with  wings  as  eagles;"  "walks"  in  the 
way  of  obedience  without  weariness,  and  "runs"  in 
the  path  to  heaven  with  an  elevated  and  rejoicing 
heart.  If  we  would  be  vigorous,  growing,  active,  and 
joyful  Christians,  let  our  daily  prayer  be  that  of  the 
primitive  disciples:  "Lord,  evermore  give  us  this 
bread!" 


MEDITATION. 


The  act  of  approaching  the  holy  sacrament  of  the 
Lord's  Supper,  is  to  be  considered  not  only  as  a  duty, 
but  a  privilege.  The  Divine  institutor  of  it,  not  only 
says  to  his  disciples,  "Do  this  in  remembrance  of  me;" 
but,  with  infinite  condescension,  invites  them  to  feast 
with  him  at  his  own  table,  saying,  "Come,  eat,  O  my 
friends;  drink,  yea,  drink  abundantly,  O  beloved!" 
Dost  thou  view  it  in  this  light,  O  my  soul?  Art  thou 
glad  when  it  is  said  to  thee,  by  fellow  Christians, 
4iCome,  and  let  us  go  into  the  house  of  the  Lord?" 
and  doubly  glad  when,  on  the  sacramental  Sabbath, 
thou  nearest  the  King  of  Zion  himself  declare:  "My 
feast  is  prepared;  my  oxen  and  fatlings  are  killed;  and 


lord's  supper.  91 

nothing  is  wanting  but  the  guests  to  sit  down:  come, 
for  all  things  are  ready!" 

Devoutly  meditate  upon  the  number  and  greatness 
of  the  benefits  to  be  derived  from  an  attendance  upon 
the  table  of  the  Lord.  It  is,  as  thou  hast  heard,  not 
only  a  commemorative  ordinance,  but  such  a  com- 
memoration as  is  admirably  adapted  to  call  into  lively 
exercise  all  the  graces  of  a  renovated  heart.  Are  not 
thy  graces  weak  and  languishing?  Do  they  not  need 
to  be  revived?  Come,  then,  and  behold  this  affecting 
memorial  of  the  bitter  agony  and  death  which  Jesus 
suffered,  and  be  bowed  to  the  dust,  in  the  most  pro- 
found sorrows  of  repentance,  for  those  sins  which 
brought  him  to  the  bar  of  Pilate,  and  the  cross  of  Cal- 
vary. 

Is  not  thy  faith  tremulous  and  wavering — often  ob- 
scured with  doubts,  and  failing  to  afford  fulness  of 
consolation  and  hope?  Approach,  then,  the  sacra- 
ment of  redemption,  and  behold  the  emblems  of  that 
great  sacrifice,  which  met  all  the  claims  of  divine  jus- 
tice, and  was  offered  up,  "in  the  fulness  of  time,  to 
take  away  the  sins  of  the  world."  "Behold  the  Lamb 
of  God,"  wounded  for  thy  transgressions — bruised  for 
thy  iniquities — that  thou,  through  his  stripes,  might 
be  healed — till  thy  faith  rises  to  assurance,  and  im- 
parts the  peace  of  God — even  that  "peace  which  passeth 
all  understanding,  which  the  world  can  neither  give 
nor  take  away." 


92  BENEFITS  OP  THE 

Meditate  upon  the  surpassing  kindness,  the  infinite 
love  of  Jesus,  till  gratitude  becomes  thy  ruling  emo- 
tion, and  love  the  very  element  of  thy  being. 

God  meets  thee,  in  this  ordinance,  as  a  faithful  and 
covenant-keeping  God;  ever  willing  to  ratify  and  con- 
firm, by  the  appointed  seal,  the  promises  which  He 
has  made  to  his  Church  and  people.  Art  thou  ready 
to  renew  thy  covenant?  to  consecrate  thyself,  with  all 
thy  powers  and  faculties,  to  the  glory  and  service  of 
thy  Creator,  Redeemer,  and  Sanctifier?  Dost  thou 
faithfully  strive  to  remember  thy  promises  and  keep 
thy  vow? — those  promises  which  were  offered  at  the 
altar,  before  angels  and  men! — that  vow  which  has 
been  solemnly  recorded  in  the  register  of  Heaven! 
Thou  art  a  witness  to  thyself  that  thou  hast  chosen 
the  Lord,  to  serve  him.  Art  thou  now  as  steadfastly 
purposed  as  ever  to  walk  in  his  ways?  Dost  thou 
still  deliberately  choose  him  to  be  thy  God  and  thy 
portion?  And  art  thou  now  ready  and  willing  to 
give  up  thyself  afresh  to  him,  in  a  perpetual  cove- 
nant, never  to  be  forgotten?  If  so,  God  is  willing,  in 
the  appointed  ordinance,  to  make  ever  to  thee  the 
Lord  Jesus,  in  all  the  fulness  of  his  merit,  and  in  all 
the  riches  of  his  grace:  not  only  to  confirm  to  thee 
the  promises  of  pardon,  adoption,  holiness,  and  glory, 
by  the  outward  seal  of  the  sacrament;  but,  also,  by  the 
inward  operation  of  his  Spirit,  to  seal  thee  as  his  own 
"until  the  day  of  eternal  redemption." 


lord's  supper.  93 

Dost  thou  find  thyself  sorely  beset  with  tempta- 
tions;— wounded  by  the  fiery  darts  of  the  wicked 
one; — harassed,  and  almost  defeated,  by  the  assaults 
of  thy  spiritual  enemies; — wearied  with  the  toils  of 
thy  pilgrimage; — and,  through  manifold  infirmities, 
"sore  let  and  hindered,  in  running  the  race  that  is 
set  before  thee?"  Where  wilt  thou  look  for  strength? 
to  whom  wilt  thou  apply  for  succour?  "Lord,  to  whom 
shall  we  go  but  unto  thee?  thou  hast  the  words  of 
eternal  life."  He,  gracious  Master!  has  made  full  pro- 
vision for  the  support  and  comfort  of  all  his  servants. 
He  who  feeds  the  perishing  body,  furnishes  also  abun- 
dant nourishment  for  the  immortal  soul.  At  his  table, 
he  provides  for  his  people,  "a  feast  of  fat  things,  full 
of  marrow;  of  wines  on  the  lees,  well  refined."  He 
who  truly  partakes  of  that  spiritual  feast,  is  refreshed, 
under  all  the  weariness  and  trials,  and  strengthened 
for  all  the  conflicts  and  duties,  of  his  earthly  pilgrim- 
age. He  eats  of  "the  bread  which  cometh  down  from 
God,  out  of  heaven;  of  which,  if  a  man  eat,  he  shall 
live  for  ever."  His  soul  is  "strengthened  and  refresh- 
ed by  the  spiritual  food  of  the  body  and  blood  of 
Christ,  as  his  body  is  by  the  bread  and  wine."  O, 
precious  banquet! — where  God  himself  is  the  enter- 
tainer— the  purchased  blessings  of  redemption  the 
food — and  faith  and  love  the  ministering  servants! — 
O,  my  soul!  thou  art  honoured  with  an  invitation  to 
be  a  guest  at  this  banquet!  Draw  near,  then,  in  hum- 
ble reliance  upon  the  divine  mercy;  hungering  for  the 


94  BENEFITS  OF  THE  LORD'S  SUPPER. 

bread  of  life,  and  thirsting  for  the  waters  of  salvation. 
And,  do  thou,  O  Merciful  God!  grant  me  the  assist- 
ance of  thy  grace,  that  I  may  eat  and  drink  the  con- 
secrated symbols,  "in  remembrance  that  Christ  died 
for  me,  and  feed  on  him  in  my  heart,  by  faith,  with 
thanksgiving." 

"My  God,  and  is  thy  table  spread? 

And  does  thy  cup  with  love  o'erflow? 
Thither  be  all  thy  children  led, 

And  let  them  thy  sweet  mercies  know! 

Hail,  sacred  feast,  which  Jesus  makes! 

Rich  banquet  of  his  flesh  and  blood! 
Thrice  happy  he  who  here  partakes 

That  sacred  stream,  that  heavenly  food!" 


CHAPTER  III. 

THE   QUALIFICATIONS  OF  COMMUNICANTS. 

SECTION  I. 
Self-examination. 

We  have  already  seen,  that  the  sacrament  of  the 
Lord's  Supper  is  a  most  valuable  mean  of  grace,  through 
the  instrumentality  of  which,  our  souls  are  fed  with 
appropriate  aliment,  and  nourished  unto  everlasting 
life.  But  it  is  to  be  remembered,  that  real  believers 
only,  are  partakers  of  this  spiritual  food.  "In  such 
only  as  worthily  receive  the  same,  the  sacraments  have 
a  wholesome  effect  or  operation."*  This  ordinance 
is  strengthening  and  refreshing  to  the  souls  of  none 
but  those  who  are  vitally  united  to  Christ,  as  the 
branches  are  united  to  the  vine.  For,  although,  in 
every  age  of  the  church,  many  who  were  strangers 
to  the  spiritual  life,  have  presented  themselves  at  the 
holy  table,  they  have  never  been  received  as  welcome 
guests,  but  have  ate  and  drank  condemnation  to  them- 
selves. It  is  the  children's  food,  and  none  but  the 
"children  of  the  kingdom"  can  relish  it. 

It  is,  therefore,  of  unspeakable  importance,  that 
every  one  who  designs  to  approach   the  sacrament, 

*  25th  Article  of  Religion. 


96  THE  QUALIFICATIONS 

should  obtain  satisfactory  evidence  that  he  is  possessed 
of  the  qualifications  which  are  necessary  to  a  profita- 
ble reception  of  it. 

"What,"  then,  "is  required  of  those  who  come  to 
the  Lord's  Supper?"  The  admirable  answer  given  to 
this  question,  in  the  Church  catechism,  is  as  follows: 
"To  examine  themselves  whether  they  repent  them 
truly  of  their  former  sins,  steadfastly  purposing  to  lead 
a  new  life;  have  a  lively  faith  in  God's  mercy,  through 
Christ,  with  a  thankful  remembrance  of  his  death;  and 
be  in  charity  with  all  men." 

The  performance  of  so  solemn  and  important  an 
act  of  devotion,  ought  not  to  be  entered  upon  without 
serious  and  prayerful  self-examination:  for,  "as  the 
benefit  is  great,  if,  with  a  true  penitent  heart  and 
lively  faith,  we  receive  that  holy  sacrament;  so  is 
the  danger  great,  if  we  receive  the  same  unworthily. 
Judge,  therefore,  yourselves,  brethren,  that  ye  be  not 
judged  of  the  Lord."*  In  the  answer  above  quoted 
from  the  Catechism,  the  church  gives  the  instruction 
and  aid  which  are  needful  to  enable  her  children  to 
comply  with  the  precept  of  the  Apostle:  "Let  a  man 
examine  himself,  and  so  let  him  eat  of  that  bread  and 
drink  of  that  cup." 

No  man  who  realizes  the  unspeakable  value  of  his 
immortal  soul;  his  responsibility,  as  a  subject  of  the 
divine  government;  the  strictness  of  the  account  he 

*  Communion  Service. 


OP  COMMUNICANTS.  97 

will  be  required   to  render  at  the  bar  of  judgment; 
the  joys  of  heaven  and  the  pains  of  hell,  to  the  one 
or  other  of  which  he  must  be  for  ever  consigned,  ac- 
cording to  the  character  he  has  formed  and  the  deeds 
done  in  the  body:  I  say,  no  one,  whose  mind  is  duly 
impressed  with  these  momentous  truths,  can  be  in- 
different about  his  spiritual  state,  or  fail  to  make  it,  at 
times,  a  subject  of  anxious  investigation.     Knowing 
that  eternal  consequences  are  suspended  upon  the 
issue,  he  must  occasionally  pause  amidst  the   avoca- 
tions and  enjoyments  of  the  present  life,  to  ask — 
What  will  be  my  fate  in  the  life  to  come?     Have  I 
a  hope  of  heaven,  and  on  what  is  it  founded?     Am  I 
a  child  of  God — a  sincere  follower  of  Christ — a  living 
member  of  his  Church?    Do  I  possess  the  characteris- 
tics of  the  righteous?    Is  my  hope  that  "which  maketh 
not  ashamed,  because  the  love  of  God  is  shed  abroad 
in  my  heart  by  the  Holy  Ghost?"  or,  is  it  built  upon 
a  foundation  unstable  as  the  sand? 

Every  serious  probationer  for  eternity  will,  occa- 
sionally, propose  such  queries  to  his  conscience,  with 
the  most  profound  solicitude.  A  knowledge  that  his 
everlasting  all  is  suspended  upon  the  faithful  reply, 
will  make  him  fear  a  partial  investigation,  or  a  self- 
flattering  decision.  And  a  conviction  that  "the  heart 
is  deceitful  above  all  things,  and  desperately  wicked," 
so  that  the  prophet  asks,  "who  can  know  it?"  will 
prompt  him  to  accompany  his  examination  with  the 
fervent  prayer,  "Search  me,  O  God!  and  try  the  ground 
9 


98  THE  QUALIFICATIONS 

of  my  heart:  prove  me,  and  examine  my  thoughts: 
see  if  there  be  any  wicked  way  in  me,  and  lead  me 
in  the  way  everlasting." 

This  deep  and  rigid  self-examination  into  our  spiri- 
tual state  and  the  ground  of  our  hopes,  so  useful  at 
all  times,  is  especially  called  for  when  we  are  about 
to  approach  the  table  of  our  Redeemer,  and  appear 
before  God,  in  the  character  of  his  professed  wor- 
shippers and  children.  Every  one  who  goes  forward 
to  that  ordinance,  professes  to  be  a  disciple  of  the 
Lord  Jesus  Christ,  and  should,  therefore,  seriously  ex- 
amine himself,  to  ascertain  whether  his  profession  is 
sincere;  whether  he  has  the  prominent  marks  and  cha- 
racteristics of  a  disciple;  lest  the  Master  of  the  feast, 
when  he  comes  in  to  look  at  the  guests,  should  say 
unto  him:  "Friend,  how  earnest  thou  in  hither,  not 
having  on  the  wedding  garment?" 


OP  COMMUNICANTS.  99 


SECTION  II. 
Repentance  and  amendment  of  life. 

Every  disciple  of  Jesus  is  a  true  penitent.  The  first 
head  of  self-examination,  therefore,  should  be,  "whe- 
ther we  truly  repent  of  all  our  sins  past?"  And,  in 
order  to  ascertain  this,  we  must  inquire,  whether  we 
are  possessed  of  that  humble  state  of  mind  which  be- 
comes a  sinner  who  desires  to  be  saved  by  grace? 
Whether  we  have  been  thoroughly  convinced  of  our 
lost  condition,  as  depraved  creatures,  and  of  our  aw- 
ful guilt,  as  transgressors  of  the  divine  law?  A  deep 
and  abiding  conviction  of  native  corruption  and  per- 
sonal guilt,  is  essential  to  evangelical  repentance:  it 
is  the  first  symptom  of  restoration  to  spiritual  life. 
Without  this,  there  can  be  no  realizing  sense  of  our 
need  of  a  Saviour;  no  earnest  longings  for  the  bless- 
ings of  redemption.  "They  that  are  whole  need  not 
a  physician,  but  they  that  are  sick."  If,  therefore,  we 
are  strangers  to  such  a  conviction,  we  may  rest  assured 
that  we  "have  no  part  or  lot  in  the  matter;  that  our 
hearts  are  not  right  in  the  sight  of  God;  but  we  are 
still  in  the  gall  of  bitterness,  and  the  bond  of  iniquity." 
It  is  impossible,  in  the  nature  of  things,  that  we  can 
have  repented  of  our  sins,  when  we  have  not  been 
made  sensible  that  we  are  sinners.    It  is  as  unreason- 


100  THE  QUALIFICATIONS 

able  as  it  would  be  to  suppose,  that  a  man  had  placed 
himself  under  the  care  of  a  physician,  taken  many 
loathsome  prescriptions,  and  submitted  to  a  long  and 
painful  course  of  medical  treatment,  without  a  con- 
viction that  his  body  was  diseased. 

Something  more  than  the  partial  and  superficial 
view  of  their  own  sinfulness,  with  which  many  rest  satis- 
fied, is  implied  in  the  conviction  of  which  we  speak. 
It  is  by  no  means  sufficient  to  be  persuaded,  that  we 
have,  occasionally,  and  in  some  particular  instances 
of  gross  transgression,  violated  the  law  of  God.  If 
we  have  correct  views  of  the  spirituality  and  broad 
extent  of  that  law,  as  taking  cognizance  of  the  in- 
ward thoughts  and  affections  of  the  mind,  no  less 
than  the  outward  actions  of  the  life,  we  shall  be  per- 
suaded, beyond  the  shadow  of  a  doubt,  that  we  have, 
in  no  single  instance,  perfectly  obeyed  it,  and  that 
our  very  best  works  can  lay  no  claim  to  the  approba- 
tion of  Him  "who  is  of  purer  eyes  than  to  behold 
iniquity."  It  is  not  sufficient  for  us  to  be  convinced, 
or  even  humbly  confess,  that  "we  have  left  undone 
those  things  which  we  ought  to  have  done,  and  have 
done  those  things  which  we  ought  not  to  have  done;" 
but  we  must  go  to  the  root  of  the  evil,  the  entire  de- 
pravity of  the  heart,  and  freely  acknowledge  that 
"there  is  no  health  in  lis."  This  ingenuous  con- 
fession, will  be  extorted  from  hearts  humbled  in  the 
dust,  when  we  are  savingly  "convinced"  by  the  Spirit 
and  the  law  of  God.     Our  confession  will  not  be 


OF  COMMUNICANTS.  101 

confined  to  external  acts;  but  we  shall  be  led  to  trace 
all  the  sins  and  enormities  of  our  lives,  as  so  many 
polluted  streams,  up  to  their  origin  in  the  fountain  of 
a  corrupt  heart;  we  shall  ascribe  them  all  to  their  legi- 
timate source — "the  carnal  mind  which  is  enmity 
against  God,  which  is  not  subject  to  the  law  of  God, 
neither  indeed  can  be." 

A  correct  view  of  the  nature  and  enormity  of  sin, 
and  of  our  guilt  and  just  condemnation  as  sinners; 
united  with  discoveries  of  the  spotless  purity  of  the 
divine  character,  will  naturally  be  succeeded  by  con- 
trition and  self-loathing.  "Now  mine  eye  seeth 
thee,"  saith  Job,  "wherefore,  I  loathe  and  abhor  my- 
self, and  repent  as  in  dust  and  ashes."  "Woe  is  me! 
for  I  am  undone;  for  I  am  a  man  of  unclean  lips:" 
was  the  mournful  language  of  Isaiah,  when  his  eyes 
"beheld  the  King,  the  Lord  of  hosts."  "I  have  sin- 
ned against  the  Lord;  against  thee,  thee  only  have  I 
sinned — create  in  me  a  clean  heart,  O  God,  and  re- 
new a  right  spirit  within  me:"  was  the  exclamation 
of  David,  when  Nathan  said  to  him,  "thou  art  the 
man!"  and  the  veil  of  self-delusion  which  had  pre- 
vented an  earlier  discovery  of  his  personal  guilt  and 
pollution  was  removed.  "I  was  alive  without  the 
law  once,"  says  St.  Paul,  "but  when  the  command- 
ment came,  sin  revived,  and  I  died;  O  wretched  man 
that  I  am!  who  shall  deliver  me  from  the  body  of  this 
death?" 

9* 


102  THE  QUALIFICATIONS 

Similar  effects  are  produced  in  all  gracious  souls, 
by  the  influences  of  the  Spirit,  and  the  teachings  of 
that  "schoolmaster  which  brings  them  to  Christ." 
They  have  low  and  abasing  views  of  themselves,  and 
subscribe  to  the  justice  of  that  sentence  which  pro- 
nounces them  worthy  of  perdition.  And  the  very 
conviction  that  they  may  be  justly  banished  from  the 
divine  presence,  excites  them  to  cry  mightily  unto 
God,  that  he  would  arise  and  have  mercy  upon  them! 
Convinced  that  the  law  is  holy,  and  just,  and  good, 
and  that  they  have  always  refused  obedience  to  its 
righteous  requisitions,  they  must  "magnify  the  law," 
and  pronounce  it  "honourable;"  though  by  so  doing, 
they  must  abase  themselves  in  the  dust,  and  acknow- 
ledge their  just  desert  of  the  severest  punishment. 
Having  clear  views  and  alarming  apprehensions  of 
the  wrath  to  which  sin  has  exposed  them;  they  now 
consider  it  as  the  greatest  enemy  to  their  happiness, 
and  resolve,  through  grace,  to  forsake  it  utterly. 
They  not  only  hate  sin  because  it  renders  them  liable 
to  punishment;  but  because  it  is  contrary  to  the 
will  of  a  holy  and  merciful  God;  because  it  is  oppos- 
ed to  the  happiness  and  well-being  of  the  universe; 
because  it  is  infinitely  vile  and  hateful,  in  its  own 
nature. 

There  is  a  wide  difference  between  legal  and  evan- 
gelical repentance;  and  multitudes  deceive  themselves 
to  their  eternal  ruin,  by  mistaking  the  former  for  the 
latter;  and  relying  on  it,  as  being  alone  sufficient  to 


OP   COMMUNICANTS.  103 

procure  their  pardon  and  salvation.  Thus,  the  cove- 
tous man,  whose  heart  has  been  wedded  to  his  pos- 
sessions, who  has  considered  wealth  as  the  one  thing 
needful,  may  by  some  severe  dispensation  of  Pro- 
vidence, be  led  to  see  the  vanity  and  unsatisfying 
nature  of  the  world,  and  resolve  to  wean  his  affections 
from  it:  the  libertine,  who  has  spent  a  long  life  in 
licentiousness  and  dissipation,  may  be  led  by  the  visita- 
tions of  disease,  or  the  infirmities  of  age,  to  abandon 
his  vicious  courses,  and  pour  forth  sighs  of  bitterness, 
and  tears  of  anguish,  at  the  recollection  of  them:  the 
drunkard,  alarmed  by  the  fear  of  death  or  infamy, 
may  cast  away  the  intoxicating  cup:  the  profane 
swearer,  under  the  dread  of  divine  judgments,  may 
drop  the  dialect  of  hell,  and  cease  to  blaspheme  his 
Maker:  and,  the  careless  sinner,  who  has  been  living 
without  God,  and  without  hope,  in  the  world,  may 
have  his  attention  roused  by  the  terrors  of  the  law,  or 
the  exhortations  of  the  gospel,  to  the  things  which 
belong  to  his  peace,  and  perform  some  of  the  exter- 
nal duties  of  religion.  In  all  these  cases,  there  is 
reformation;  there  may  be  professions  and  appear- 
ances of  repentance;  but,  after  all,  there  is  no  change 
that  may  not  be  accounted  for,  by  a  reference  to  the 
workings  of  conscience,  and  other  natural  causes. 
Nay,  there  may  be  instances,  where  the  operation  of 
these  causes,  and  a  fear  of  punishment,  may  produce 
marks  of  repentance  much  more  striking  than  in  any 
of  the  instances  adduced/where  there  is,notwithstand- 


104  THE    QUALIFICATIONS 

ing  the  strongest  indications  of  inward  grief^and  the 
most  striking  exhibitions  of  outward  reformation,  no- 
thing but  "the  sorrow  of  the  world  which  worketh 
death." 

Every  communicant,  therefore,  should  strictly  guard 
against  relying  upon  a  spurious,  or  superficial  repent- 
ance. He  should  strictly  examine  himself,  to  ascer- 
tain whether  he  has  that  "godly  sorrow,  which  work- 
eth repentance  unto  salvation,  never  to  be  repented 
of."  Whether  the  repentance  which  he  exercises, 
can  be  accounted  for  by  the  influence  of  worldly 
motives,  and  the  fear  of  punishment;  or  whether  it 
must  be  ascribed  to  some  higher  influence  than 
nature  furnishes;  even  the  gracious  operations  of  the 
Holy  Spirit?  He  should  ask,  whether  he  has  such  a 
clear  conviction  of  the  purity  of  the  divine  nature, 
and  the  beauty  of  holiness,  on  the  one  hand;  and 
the  vileness  of  sin,  on  the  other;  that  even,  if  there 
were  no  judgment  to  come,  and  no  hell  for  the 
wicked — he  would  still  hate  the  way  of  trans- 
gression, and  choose  to  walk  in  the  path  of  obe- 
dience? He  should  strictly  inquire  whether  his  re- 
pentance, is  that  "(xsTavoia,"  that  change  of  ?7iind, 
from  the  love  of  sin  to  the  love  of  holiness,  which 
the  gospel  requires  as  indispensably  necessary  to  sal- 
vation? Whether  he  "brings  forth  fruits  worthy  of 
repentance,"  by  "putting  off  the  old  man,  which  is 
corrupt,  according  to  the  deceitful  lusts,  and  putting 
on   the  new  man,  which  after   God,  is  created  in 


OF  COMMUNICANTS.  105 

righteousness  and  true  holiness?"  Whether  he  has 
"ceased  to  do  evil,  and  learned  to  do  well?" — and  is 
"steadfastly  purposed  to  lead  a  new  life?" 

All  this  is  implied  in  that  evangelical  repentance, 
which  need  not  to  be  repented  of;  and  it  becomes 
all  who  design  to  approach  the  holy  sacrament,  to 
inquire  whether  they  entertain  the  views,  feelings, 
and  purposes  which  have  been  described?  Whether 
they  are  such  penitents?  Whether  they  do  indeed 
loathe  and  abhor  sin,  and  desire,  henceforth,  to  be 
holy  in  heart  and  life? 

It  is  all  important,  that  the  examination  on  this 
point  should  be  deep,  thorough,  and  impartial.  And 
I  have  dwrelt  the  longer  on  it,  because  it  is  to  be  fear- 
ed, that  for  want  of  this  rigid  scrutiny  into  their 
feelings  and  dispositions  in  regard  to  sin,  and  their 
condition  as  sinners,  so  many  flatter  themselves  with 
"a  name  to  live"  while  they  are  dead;  and,  I  trem- 
ble while  I  declare  it, — approach  the  Lord's  table 
with  a  lie  in  their  mouths;  confessing  that  "the  re- 
membrance of  their  transgressions  is  grievous  unto 
them — and  the  burden  of  their  sins  intolerable^ — 
when,  perhaps,  they  deny  that  they  are  transgressors, 
and  ridicule  the  idea  of  feeling  the  burden  of  sin! 
God  forbid,  that  any  readers  of  this  little  volume 
should  be  found  at  last  among  these  deluded  and 
presumptuous  characters! 

If,  after  a  careful  examination,  we  find  ourselves 
deficient  on  this  point;  if  we  have  not  truly  repent- 


106  THE    QUALIFICATIONS 

ed  of  our  sins  past;  we  may  rest  assured,  that  we  are 
strangers  to  genuine  religion.  We  need  carry  our 
inquiries  no  farther,  for  the  present:  for,  if  we  have 
not  the  first  requisite  for  an  acceptable  approach  to 
the  Lord's  table,  we  surely  are  not  possessed  of  the 
second,  to  which  our  attention  will  now  be  directed. 


SECTION  III. 

Faith. 


Have  we  "a  lively  faith  in  GocPs  mercy  through 
Christ?'7  Our  church,  in  this  respect,  and  as  we 
humbly  conceive,  in  all  others,  harmonises  with  the 
Holy  Scriptures.  She  first  urges  "repentance  towards 
God,"  and  then,  "faith  in  our  Lord  Jesus  Christ." 

It  is  well  known,  that  the  Holy  Scriptures  repre- 
sent faith  as  of  the  highest  importance  in  the  con- 
cerns of  religion, — as  the  one  condition,  or  term, 
upon  which  the  blessings  of  salvation  are  suspended. 
They  tell  us,  that  "he  who  cometh  to  God  must  be- 
lieve that  he  is,  and  that  he  is  the  rewarder  of  all 
those  who  diligently  seek  him;" — and  that,  "without 
faith,  it  is  impossible  to  please  him."  They  declare, 
in  the  most  explicit  and  unequivocal  language,  "he 
that  believeth  on  the  Son  of  God,  hath  everlasting 
life — but  he  that  believeth  not  the  Son,  shall  not  see 
life,  but  the  wrath  of  God  abideth  on  him."  Life  or 
death — salvation  or  perdition — heaven  or  hell    are 


OP  COMMUNICANTS.  107 

suspended  upon  the  answer  we  can  give  to  the  ques- 
tion "dost  thou  believe  on  the  Son  of  God?"  And  yet, 
notwithstanding   all  this,  what   erroneous    opinions 
prevail  in  the  Christian  world  respecting  the  nature 
and  offices  of  faith?     How  important,  then,  is  it,  that 
every  candidate  for  eternity,  should  ascertain  what 
that  principle  is,  to  which  such  momentous  effects 
and  consequences  are  attributed  in  the  sacred  volume. 
Faith,  according  to  the  simplest  idea  of  it,  may  be 
defined,  a  reliance  upon  testimony.     Things  which 
fall  under  our  own  observation  or  knowledge,  are  not 
properly  matters   of  faith,  but  of  consciousness.     I 
do  not  believe,  I  know  that  I  exist.  I  do  not  believe, 
I  know,  that  fire  will  burn.     Faith,  therefore,  is  a  be- 
lief of  things  which  do  not  fall  within  the  range  of 
our  absolute  knowledge,  but  are  supported   by  the 
testimony  of  credible  witnesses. 

If  it  rests  on  human  testimony  merely,  we  may 
call  it,  by  way  of  distinction,  human  faith;  if  it  rests 
on  divine  testimony,  we  may  call  it  a  divine  faith. 
We  may  believe  in  the  scripture  history,  and  the 
inspiration  of  the  Bible,  on  the  testimony  of  men 
who  could  not  be  deceived  as  to  the  nature  of  the 
facts  which  they  relate, — and  could  have  no  possible 
motive  for  palming  a  deception  upon  others.  But, 
our  faith  in  all  the  doctrines  which  the  scriptures  con- 
tain, rests  on  the  veracity  and  faithfulness  of  that 
Divine  Being,  by  whose  inspiration  they  were  given 
to  man. 


108  THE  QUALIFICATIONS 

A  man  may  believe,  on  the  ground  of  evidence 
exhibited,  that  the  Scriptures  are  of  divine  origin, 
and  yet  have  no  operative  or  divine  faith  in  the  con- 
tents of  the  sacred  volume.  And  he  may  give  his 
speculative  assent  to  the  general  truths  of  Christian- 
ty,  and  yet  be  utterly  destitute  of  every  right  affec- 
tion towards  God,  and  entirely  regardless  of  all  the 
exercises  and  acts  of  that  "holiness  without  which 
no  man  can  see  the  Lord."  St.  James  informs  us, 
that  the  very  "devils,  believe  and  tremble." 

The  faith  which  is  necessary  to  justification,  is  not 
so  much  an  act  of  the  understanding  as  of  the  affec- 
tions. "With  the  heart  man  believeth  unto  righte- 
ousness." Its  object,  is  not  so  much  propositions 
relating  to  Jesus  Christ,  as  Jesus  Christ  himself.  "As 
Moses  lifted  up  the  serpent  in  the  wilderness,  even 
so  must  the  Son  of  man  be  lifted  up:  that  whosoever 
believeth  on  him  might  not  perish,  but  have  everlast- 
ing life."  As  the  poor,  wounded  Israelites,  writhing 
with  torture,  and  dying  under  the  influence  of  the 
venom  imparted  by  the  bite  of  the  "fiery  flying  ser- 
pents," simply  by  looking  to  the  brazen  serpent,  erect- 
ed in  the  camp,  were  saved  from  death,  and  had  the 
vigour  and  freshness  of  health  restored  to  their  bodies; 
so  the  poor  sinner,  wounded  by  the  infernal  serpent, 
and  dreading  the  agonies  of  the  second  death,  simply 
by  believing,  or  trusting  in  Jesus,  is  saved  from  guilt, 
and  has  peace,  and  spiritual  health,  and  salvation,  im- 
parted to  his  soul.     This  resting  on  Christ;  this  affi- 


OF  COMMUNICANTS.  109 

ance  of  the  soul  upon  the  Redeemer,  is  the  faith  to 
which  such  extraordinary  effects  are  ascribed  in  the 
sacred  volume. 

The  faith,  therefore,  which  is  required  in  all  who 
come  to  the  Lord's  table,  is  not  a  bare  belief  in  the 
holy  scriptures;  for  this  we  may  have  without  the  least 
degree  of  repentance;  but  it  is  what  our  church  ap- 
propriately styles,  "«  lively  faith  in  GocPs  mercy 
through  Christ;"  which  cannot  exist  in  the  soul  that 
is  destitute  of  an  unfeigned  sorrow  for  sin,  and  an 
earnest  desire  to  be  saved  from  its  dominion  and  guilt. 
It  includes  not  only  a  belief  in  the  great  plan  of  sal- 
vation through  the  merits  and  mediation  of  the  Lord 
Jesus  Christ,  but  also  our  hearty,  personal  acquies- 
cence in  that  plan,  from  a  full  conviction  of  its  expe- 
diency and  necessity.  It  is,  in  fine,  that  faith  which  gives 
the  sinner  an  interest  in  the  Redeemer's  righteous- 
ness, and  brings  him  into  a  state  of  acceptance  with 
God;  which  "works  by  love,  purines  the  heart,  and 
overcomes  the  world." 

The  self-examination  of  every  communicant,  on 
this  point,  should  be  deep  and  searching:  he  should 
anxiously  seek  to  know  whether  he  does  indeed  be- 
lieve. Not  merely  whether  his  understanding  is  con- 
vinced that  such  a  person  as  Jesus  Christ  did  once 
appear  in  the  world  and  die  for  the  benefit  of  man- 
kind; but  whether  he  cordially  submits  to  the  righteous- 
ness, and  relies  upon  the  atonement  of  Christ,  under 
a  full  conviction  that  he  has  no  merit  of  his  own  to 
10 


110  THE   QUALIFICATIONS 

recommend  him  to  God.  Whether  he  gladly  and 
humbly  receives  salvation,  through  the  merits  of  the 
Lord  Jesus,  as  a  free  gift,  without  money  and  without 
price. 

If  we  are  strangers  to  this  simple  reliance  upon  the 
atonement  of  the  Son  of  God;  this  renunciation  of 
every  other  hope,  and  reception  of  him,  as  "all  our 
salvation  and  all  our  desire-,"  what  is  the  act  of  ap- 
proaching the  Lord's  table  but  an  unmeaning  cere- 
mony, or  a  solemn  mockery?  By  the  very  act  of  com- 
memorating the  sacrifice  of  his  death,  in  this  solemn 
mode  of  his  appointment,  we  virtually  profess  our  be- 
lief that  "there  is  salvation  in  none  other,"  and  that 
we  must  rely  upon  his  merits  as  the  only  foundation 
of  hope,  or  become  the  wretched  victims  of  merited 
perdition  and  despair.  If,  then,  the  act  be  performed 
without  the  faith  which  its  very  nature  implies,  is 
there  not  reason  to  apprehend,  that  the  guilt  of  hypo- 
critical profession  is  incurred?  The  least  that  can  be 
said,  is,  that  there  can  be,  in  such  a  case,  no  "dis- 
cerning of  the  Lord's  body;"  and  the  unbelieving 
communicant,  to  use  the  language  of  the  Apostle,  is 
"guilty  of  the  body  and  blood  of  the  Lord." 

Let  every  communicant,  then,  solemnly  ask,  as  in 
the  presence  of  the  Searcher  of  hearts — Have  I  a 
"lively  faith  in  God's  mercy  through  Christ?"  "He 
that  believeth  on  the  Son  of  God,  hath  the  witness  in 
himself."  Have  I,  then,  this  internal  testimony  of  my 
faith?     Have  I  an  humble  and  contrite  heart?     Do  I 


OP  COMMUNICANTS.  Ill 

hate  sin,  and  love  holiness?  Am  I  conscious  that  I 
build  my  hope  of  acceptance  with  God  upon  the 
merits  of  the  Redeemer,  to  the  exclusion  of  every 
other  ground  of  hope?  Is  my  faith  active  and  lively? 
Does  it  incite  me  to  universal  and  cheerful  obedience? 
Is  it  fruitful  in  good  works?  In  a  word,  can  I  per- 
ceive so  great  a  difference  between  my  present  and 
former  state,  as  to  afford  ample  ground  for  the  infer* 
ence,  that  I  am  "a  new  creature  in  Christ  Jesus?" 

Those  who  can,  through  grace,  give  an  affirmative 
reply  to  these  inquiries,  do,  beyond  a  doubt  or  per- 
adventure,  possess  that  "precious  faith"  which  is  the 
root  and  source  of  all  the  graces  of  Christianity,  and 
of  all  those  elevated  virtues  which  adorn  and  dignify 
the  human  character.  And  having  within  them  this 
bond  of  union  to  the  blessed  Saviour — this  living 
fountain  of  Christian  holiness,  they  must,  of  neces- 
sity, possess  the  other  requisites  to  a  profitable  recep- 
tion of  the  holy  sacrament;  namely,  gratitude  for  re- 
deeming love,  and  charity  for  all  mankind. 


112  THE   QUALIFICATIONS 


SECTION  IV. 
Gratitude  for  redeeming  love. 

The  next  inquiry  for  the  communicant  who  would 
acceptably  approach  the  table  of  the  Lord,  is,  have  I 
"«  thankful  remembrance  of  the  death  of  Clirist?" 

How  can  they  refuse  to  be  thankful  whom  the  Lord 
hath  redeemed?  If  we  verily  believe,  that,  in  our- 
selves, we  are  guilty  and  condemned — deserving  no- 
thing but  God's  wrath  and  indignation:  that  the  Son 
of  God  shed  his  most  precious  blood  to  redeem  us 
from  sin  and  consequent  perdition:  that  through  faith 
in  the  infinite  sacrifice  of  the  cross,  we  are  now  recon- 
ciled to  Jehovah,  and  objects  of  his  favour:  shall  we 
not  love  him  who  hath  thus  loved  us  and  given  him- 
self for  us?  Yes!  the  Christian  feels  the  constraining 
influence  of  redeeming  grace;  and  when  he  surrounds 
the  heavenly  board,  it  is  difficult  to  determine  by 
which  he  is  most  affected  and  humbled — a  sense  of 
his  own  unworthiness,  or  of  God's  infinite  mercy 
through  Jesus  Christ.  Surely  he  will  raise  a  grateful 
song  to  his  Deliverer,  while  receiving  the  sacramen- 
tal pledge  of  his  deliverance,  and  say,  with  all  the 
fervour  of  a  sincere  and  devoted  heart,  "thanks  be 
unto  God  for  his  unspeakable  gift!" 


OF  COMMUNICANTS.  113 

Nor  will  true  gratitude  expend  its  energies  in  ver- 
bal protestations,  or  exhaust  its  resources  in  the  cheap 
offering  of  "the  calves  of  the  lips."  No!  it  will  dis- 
play itself  "not  only"  through  our  "lips,  but  in  our 
lives;"  and,  under  its  influence,  we  shall  habitually 
endeavour,  through  the  medium  of  righteous  action 
and  holy  conversation,  to  "shew  forth  the  praises  of 
Him  who  hath  called  us  out  of  darkness  into  his  mar- 
vellous light."  A  lively  sense  of  the  mercies  of  re- 
demption cannot  fail  to  produce  a  grateful  heart  and 
an  obedient  life.  Those  who  possess  it,  will  cheerfully 
adopt  the  language  of  St.  Paul,  as  expressive  of  their 
feelings  and  purposes: — "the  love  of  Christ  con- 
straineth  us;  because  we  thus  judge,  that  if  one  died 
for  all,  then  were  all  dead;  and  he  died  for  all,  that 
they  which  live,  should  not  henceforth  live  unto  them- 
selves, but  unto  him  which  died  for  them,  and  rose 
again." 

If  it  is  "the  will  of  God,  in  Christ  Jesus,  concern- 
ing us,"  that  we  should  "in  every  thing  give  thanks;" 
surely  the  spirit  of  holy  thanksgiving  must  be  required, 
as  an  indispensable  qualification  for  a  profitable  at- 
tendance upon  the  Eucharist,  Cold  and  insensible 
must  that  heart  be,  which  can  behold  the  affecting 
memorial  of  the  dying  love  of  Jesus,  who  "was  wound- 
ed for  our  transgressions  and  bruised  for  our  iniqui- 
ties," without  any  ardent  emotions  of  gratitude.  Such 
a  deficiency  indicates  not  merely  the  chilling  influ- 
ence of  unbelief,  but  a  subjection  to  the  dominion  of 
10* 


114  THE   QUALIFICATIONS 

spiritual  death.  That  communicant  does  indeed  mock 
God  with  a  false  profession,  and  insult  him  by  a  pro- 
fane disregard  of  his  most  precious  gifts,  who  receives 
the  emblems  of  the  Redeemer's  body  and  blood,  with- 
out offering  "humble  and  hearty  thanks  for  the  re- 
demption of  the  world  by  our  Lord  and  Saviour 
Jesus  Christ;  for  the  means  of  grace  and  the  hope 
of  glory." 

Let  all.  therefore,  who  would  avoid  the  guilt  of 
"eating  and  drinking  unworthily,"  seriously  examine 
themselves,  to  ascertain  whether  they  esteem  the 
death  of  Christ  for  the  sins  of  men,  as  the  greatest 
benefit  which  God  could  bestow,  or  man  receive? 
Whether  their  hearts  fervently  join  in  the  eucharisti- 
cat  offering?  And  whether,  after  making  the  dedica- 
tion of  themselves  prescribed  in  the  sacramental  ser- 
vice— "Here  we  offer  and  present  unto  thee,  O  Lord, 
ourselves,  our  souls  and  bodies,  to  be  a  reasonable, 
living,  and  holy  sacrifice  unto  thee,"  they  can  say, 
with  unfeigned  lips,  "Although  we  are  unworthy, 
through  our  manifold  sins,  to  offer  unto  thee  any  sa- 
crifice; yet  we  earnestly  desire  thy  Fatherly  goodness 
mercifully  to  accept  this  our  sacrifice  of  praise  and 
thanksgiving,  which  is  our  bounden  duty  and  service; 
not  weighing  our  merits,  but  pardoning  our  offences, 
through  Jesus  Christ  our  Lord."* 

*  Communion  Service. 


OF  COMMUNICANTS.  115 


SECTION  V. 
Charity  for  all  mankind. 

The  last  point  we  have  to  notice,  on  which  those 
who  come  to  the  Lord's  table  should  examine  them- 
selves, is,  "whether  they  be  in  charity  with  all  men." 

As  this  sacrament  is  emphatically  a  feast  of  charity, 
designed  to  commemorate  the  most  amazing  exhibi- 
tion of  God's  love  to  men,  as  well  as  to  be  an  impor- 
tant means  of  increasing  and  perpetuating  the  love  of 
Christ's  disciples  towards  each  other,  and  towards  all 
men;  it  would  manifestly  be  a  profanation  of  it,  which 
could  not  fail  to  provoke  the  displeasure  of  its  Divine 
Author,  to  approach  it  while  cherishing  feelings  of 
malice  and  revenge  towards  any  of  our  fellow  crea- 
tures. Indeed,  such  feelings  are  not  only  plainly  con- 
demned by  the  precepts  and  example  of  our  Saviour, 
but  utterly  inconsistent  with  the  genius  of  our  holy 
religion,  which  breathes  nothing  but  "peace  on  earth, 
good  will  towards  men."  The  malicious,  revengeful, 
unforgiving  man,  therefore,  has  no  claim  to  the 
Christian  character  and  privileges:  he  cannot  even 
acceptably  use  that  short  prayer  which  Jesus  prescrib- 
ed; much  less  can  he,  without  the  grossest  impiety, 
partake  of  the  sacrament  of  peace  between  God  and 
his  people. 


116  THE  QUALIFICATIONS 

Can  he  who  refuses  to  pardon  the  offences  of  his 
fellow  creatures,  hope  for  forgiveness  from  God?  Must 
he  not  rather  look  for  the  aggravated  punishment  of 
that  servant,  who,  after  his  Lord  had  forgiven  him  an 
immense  debt,  seized  his  fellow  servant,  who  was  in- 
debted to  him  for  a  few  pence,  by  the  throat,  saying 
unto  him,  "Pay  me  that  thou  owest?"  Assuredly  none 
can  be  accepted  guests  at  the  Lord's  table,  who  are 
not  willing  to  throw  the  mantle  of  charity  over  the 
faults  of  others,  and  forgive  the  offences  of  their 
brethren,  not  only  "until  seven  times,  but  until  seven- 
ty times  seven."  When  about  to  engage  in  such  a 
service,  if  ever,  we  should  comply  with  the  Apostolic 
exhortation,  "let  all  bitterness,  and  wrath,  and  an- 
ger, and  clamour,  and  evil  speaking,  be  put  away 
from  you,  with  all  malice;  and  be  ye  kind  one  to 
another,  tender  hearted,  forgiving  one  another,  even 
as  God  for  Christ's  sake  hath  forgiven  you."* 

Every  communicant  should  comply  with  the  direc- 
tion of  our  Lord,  "if  thou  bringest  thy  gift  to  the 
altar,  and  there  rememberest  that  thy  brother  hath 
aught  against  thee;  go  first,  and  be  reconciled  to  thy 
brother,  and  then  come  and  offer  thy  gift."f  Over 
every  Communion  table,  we  may  behold,  as  it  were, 
an  inscription  of  the  memorable  direction,  given,  per- 
haps, with  an  especial  reference  to  this  very  ordi- 
nance:     "Christ,  our  passover  is  sacrificed  for  us, 

*  Eph.  iv.  31,  32.  f  Matth.  v.  23,  24, 


OF  COMMUNICANTS.  117 

therefore,  let  us  keep  the  feast;  not  with  the  old 
leaven,  neither  with  the  leaven  of  malice  and  wick- 
edness; but,  with  the  unleavened  bread  of  sincerity 
and  truth."* 

To  approach  the  table  with  an  unforgiving  spirit, 
with  a  malicious,  revengeful,  or  censorious  temper: 
what  is  this,  but  to  despise  the  mercy,  and  provoke 
the  vengeance  of  the  Almighty:  and  as  it  were,  invite 
him  to  withhold  his  forgiveness  from  us,  and  mete 
out  to  us,  miserable  offenders,  the  same  measure 
which  we  mete  to  our  offending  fellow  creatures? 
'  It  would  be,  however,  a  very  sad  and  reprehensi- 
ble mistake  of  the  essential  qualifications  of  the 
Christian  communicant,  to  suppose,  that  the  charity 
required,  is  merely  of  a  negative  character;  and  con- 
sists only  in  freedom  from  a  malicious  or  unforgiving 

*Lest  some  should  suppose,  the  admission  that  this 
text  may  be  applicable  to  the  celebration  of  the  Lord's 
supper,[is  inconsistent  with  the  ground  taken]as  to  its  be- 
ing a  feast  upon  a  sacrifice;  I  deem  it  proper  to  remark, 
that  our  Lord  instituted  this  sacrament  immediately  after 
having  celebrated  the  Paschal  supper  with  his  disciples, 
and  very  probably  designed  it  to  hold  the  same  rank  in  his 
religion,  which  that  did  in  the  religion  of  the  Jews.  But 
the  Passover  was  not  an  expiatory  sacrifice;  it  was  merely 
commemorative  of  their  deliverance  from  Egypt,  effected 
by  the  interposition  of  God.  So  the  Lord's  Supper  is 
a  solemn  memorial  of  the  greater  deliverance  effected  for 
Christians  by  the  sacrifice  of  the  Son  of  God.  (1.  Corin- 
thians v.  7,  8.) 


113  THE  QUALIFICATIONS 

temper.  The  Church  uses  terms  according  to  their 
scriptural  meaning  and  application.  And  the  charity 
she  requires  in  those  who  approach  her  ordinances, 
is  that  grace  which  the  scriptures  represent  as  form- 
ing the  highest  ornament  of  the  Christian  character; 
which  has  the  precedence  over  faith  and  hope;  the 
"end  of  the  commandment,  and  the  fulfilling  of  the 
law:"  "the  very  bond  of  peace  and  of  all  virtues,  with- 
out which,  whosoever  liveth  is  counted  dead  before 
God." 

"Meek-eyed  charity"  is  not  the  offspring  of  unre- 
newed nature,  but  is  the  daughter  of  heaven;  begot- 
ten by  the  power  of  the  Holy  Ghost,  and  baptized 
with  the  blood  of  Jesus.  This  first  of  Christian 
virtues,  has  no  existence  in  the  soul  of  man,  till  it 
becomes  the  subject  of  regenerating  grace.  "He  that 
loveth,  is  born  of  God,  and  knoweth  God;  he  that 
loveth  not,  knoweth  not  God,  for  God  is  love."*  A 
believing  apprehension  of  the  love  of  God  in  redeem- 
ing us  by  the  blood  and  righteousness  of  his  only 
begotten  Son,  begets  in  the  heart,  not  only  a  senti- 
ment of  gratitude  for  the  benefit  bestowed,"  but  a 
corresponding  feeling  of  benevolence.  So  that,  the 
love  of  God  to  us,  becomes  at  once  the  motive  and  the 
model  of  our  love  to  our  brethren.  "Beloved,  if  God 
so  loved  us,  we  ought  also,  to  love  one  another. "| 
And  this  love  to  the  brethren,  is  at  once  the  neces- 
sary fruit,  and  the  indispensable  proof,  of  regenera- 

*1  John  iv.  7,8.       f  Ibid  11. 


OP  COMMUNICANTS.  119 

tion.  "He  that  loveth  him  who  begat,  loveth  him 
also  that  is  begotten  of  him — but,  if  any  man  love 
not  his  brother  whom  he  hath  seen,  how  can  he  love 
God  whom  he  hath  not  seen?"*  By  the  brethren 
whom  we  are  required  to  love,  we  are  to  understand 
first,  the  disciples  of  Christ;  and,  secondly,  all  man- 
kind. 

The  children  of  God,  constitute  one  family,  and 
are  bound  to  each  other  by  all  the  sacredness  and 
tenderness  of  the  domestic  relation.  They  have 
common  sympathies,  common  principles,  common 
affections,  and  common  ends.  As  partakers  of  the 
same  faith,  hope,  and  love,  and  joint  heirs  of  the 
same  spiritual  blessings  and  heavenly  inheritance  in 
Christ  Jesus;  they  are  "of  one  heart  and  of  one  mind." 
They  are  not  only  members  of  the  same  mystical 
body  of  Christ,  but  "every  one  members  one  of  an- 
other." The  mutual  love  of  Christians,  is,  therefore, 
a  peculiarly  tender,  and  powerful  affection;  constitut- 
ed by  stronger  ties  than  any  which  earth  presents, 
and  enduring  beyond  all  the  revolutions  of  time.  It 
differs  from  the  charity  which  they  entertain  for  their 
fellow  creatures  at  large,  as  much  as  the  love  of  com- 
placency which  God  feels  towards  those  who  are  his 
sanctified  people,  and  his  children  by  adoption  and 
grace,  does,  from  the  general  benevolence  which  he 
displays  towards  all  mankind. 

*  1  John  v.  1.   iv.  20. 


120  THE  QUALIFICATIONS 

The  christian  believer  considers  himself  as  united 
to  the  household  of  faith,  by  the  endearing  and  in- 
dissoluble bonds  of  redeeming  love.  He  loves  the 
followers  of  Christ,  not  merely  because  they  happen 
to  be  his  relations,  or  neighbours,  or  acquaintances; 
nor  because  they  have  manifested  a  regard  for,  and 
have  conferred  benefits  upon  him:  nor  on  account  of 
their  amiable  dispositions  or  correct  moral  habits; 
but  simply  because  they  are  Christians:  because  they 
imbibe  the  spirit,  obey  the  precepts,  and  copy  the 
example  of  his  Lord  and  Master. 

His  charity,  is  not  that  narrow,  bigoted,  sectarian 
partiality  which  too  often  assumes  its  name,  but,  es- 
sentially catholic,  like  the  true  church  of  the  Redeem- 
er. It  is  not  confined  to  those  believers,  who  happen 
to  be  included  within  the  pale  of  the  same  commu- 
nion; but  is  extended  to  many  who  do  not  see  with  his 
eyes,  nor  adopt  every  article  of  his  creed.  His  good 
sense  teaches  him,  that,  as  there  is  among  men  an 
almost  endless  variety  of  personal  appearance  and 
features,  and  of  intellectual  character,  without  afTect- 
ing  their  claim  to  a  common  nature  and  membership 
in  the  same  human  family:  even  so,  a  great  diversity, 
as  to  sentiments  and  usages  in  unimportant  things, 
may  exist  among  the  different  members  of  the  house- 
hold of  faith,  without  depriving  any  of  them  of  the 
common  family-likeness,  or  preventing  them  from 
maintaining   the  "unity  of  the  spirit  in  the  bond  of 


OP  COMMUNICANTS.  121 

Wherever  he  discovers  the  image  of  his  Redeemer* 
which  constitutes  the  family-likeness  of  the  children 
of  God,  it  will  command  his  affections.  Let  him  meet, 
in  any  quarter  of  the  world,  or  in  any  rank  of  life,  a 
man  who  loves  Jesus;  no  matter  what  his  national 
origin,  or  his  former  condition,  may  have  been;  "no 
matter  if  an  Indian,  or  an  African,  sun  may  have  burnt 
upon  him;"  no  matter  if  he  have  been  a  galley  slave, 
or  a  beggar;  in  that  man  he  beholds  and  acknowledges 
a  brother,  whom  he  is  bound  to  "love  with  a  pure 
heart,  fervently."  He  loves  Christians,  not  because 
they  adopt  all  his  peculiar  sentiments,  and  pronounce 
the  "shibboleth"  of  his  party;  but  because  the  grace 
which  adopted  him  into  the  family  of  God,  inspired 
him  with  a  fellow-feeling  for  all  who  are  partakers  of 
the  same  benefit;  and  taught  him  to  wish  "grace,  mer- 
cy and  peace,  to  all  those  who  love  our  Lord  Jesus 
Christ  in  sincerity." 

Here  is  the  test;  here  is  the  touchstone  of  our  re- 
ligion, by  which  all  professions  must  be  tried.  "We 
know  that  we  have  passed  from  death  unto  life,  be- 
cause we  love  the  brethren;  but  he  that  loveth  not 
his  brother,  abideth  in  death."*  Our  blessed  Lord, 
also,  established  this  as  the  badge  of  discipleship.  "By 
this  shall  all  men  know  that  ye  are  my  disciples,  if 
ye  love  one  another."!  Without  this  love  to  the  dis- 
ciples of  Christ,  simply  because  they  reflect  his  image 

*  1  John,  Hi.  14.  f  St.  John,  xiii.  35. 

11 


122  THE  QUALIFICATIONS 

and  copy  his  example,  it  is  impossible  to  derive  bene- 
fit from  attendance  upon  the  Lord's  Supper;  because 
there  is  no  meetness  for  a  participation  in  the  "com- 
munion of  saints,"  or  any  other  privilege  of  the  family 
of  the  redeemed. 

But,  though  the  charity  of  the  pious  communicant 
begins  with,  and  is  pre-eminently  exercised  towards 
"the  household  of  faith,"  it  does  not  terminate  there. 
Jt  is,  like  the  benevolence  of  the  Deity,  of  which  it  is 
a  feeble  imitation,  diffusive  as  the  light,  and  genial  as 
the  warmth,  of  the  sun.  It  is  felt  towards  all  beings 
and  things  that  are  the  legitimate  objects  of  human 
sympathy,  and  acknowledges  no  boundaries  but  the 
limits  of  creation.  Wherever  a  case  of  distress  exists, 
there  Christian  charity  beholds  something  to  call  forth 
its  exertions:  wherever  misery  is  found  that  admits 
of  mitigation,  there  is  the  appropriate  sphere  of  its 
operations.  The  new-born  Christian  sees,  in  the 
whole  human  family,  beings  created  by  divine  power, 
supported  by  divine  munificence,  and  connected  with 
himself  by  the  ties  of  a  common  nature.  None  of 
them  are  so  mean  as  to  be  unworthy  of  his  notice; 
none  so  sinful  as  to  be  without  claim  upon  his  com- 
passion. He  considers  himself  bound  to  "do  good 
unto  ail  men;"  and  strives  to  imitate  his  Heavenly 
Father,  "who  makes  his  sun  to  rise  on  the  evil  and 
on  the  good,  and  sendeth  his  rain  on  the  just  and  on 
the  unjust." 


OF  COMMUNICANTS.  123 

If  his  compassionate  bosom  is  deeply  and  tenderly 
moved,  on  witnessing  the  temporal  sufferings  of  the 
victims  of  poverty  and  disease,  so  that  he  willingly 
contributes,"according  to  his  ability,  to  administer  food 
to  the  hungry,  clothing  to  the  naked,  and  relief  to  the 
sick  and  afflicted;  his  benevolence  is  much  more  pow- 
erfully awakened,  on  beholding  the  spiritual  miseries 
of  the  children  of  ignorance  and  sin,  who  are  living 
without  God,  and  perishing  without  hope;  and  he 
cheerfully  contributes  to  supply  them  with  the  bread 
of  life,  and  the  means  of  salvation. 

The  charitable  Christian  is  not  only  free  from  en- 
mity and  ill-will  towards  every  human  being,  but  sin- 
cerely desires  to  alleviate  the  sorrows,  and  promote 
the  happiness  of  all;  not  excepting  even  his  most  bit- 
ter and  implacable  foes.  He  strives  to  imitate  the 
example  of  Him  who  said,  "Love  your  enemies,  bless 
those  who  curse  you,  and  pray  for  those  who  despite- 
fully  use  you  and  persecute  you."  "Knowing  the 
grace  of  our  Lord  Jesus  Christ,  who,  though  he  was 
rich,  yet,  for  our  sakes,  became  poor,  that  we,  through 
his  poverty,  might  be  rich,"  he  feels  deeply  interested 
in  all  the  benevolent  operations  which  distinguish  and 
adorn  our  favoured  age.  The  Bible,  the  Missionary, 
the  Sunday  school,  the  Tract  societies,  and  all  other 
institutions,  which  have  for  their  noble  object  the  sal- 
vation of  men,  and  the  glory  of  God,  find  in  him  a 
cordial  supporter,  and  an  ardent  friend.  As  he  has 
"freely  received"  the  gifts  of  divine  bounty,  so  he 


124  THE  QUALIFICATIONS 

freely  distributes  them  for  the  benefit  of  others.  To 
do  good,  is  not  only  his  profession,  but  the  very  ele- 
ment in  which  he  lives  and  breathes.  Nor  will  he 
cease  to  pray,  or  intermit  his  exertions,  unless  death 
deprives  him  of  the  power,  while  there  remains  a  sin- 
gle spot  on  earth  where  the  Redeemer's  love  is  un- 
known, or  his  praise  unsung. 

This  ardent,  expansive,  laborious  benevolence,  is 
the  charity  of  the  gospel.  This  is  the  wedding  gar- 
ment in  which  every  guest  should  be  clothed  who 
approaches  that  ordinance  which  is  the  liveliest  em- 
blem that  earth  affords  of  "the  marriage  supper  of  the 
Lamb"  in  heaven. 

Let  all  communicants,  then,  most  seriously  examine 
themselves,  to  ascertain  whether  they  have  charity 
to  all  mankind.  This  grace  is  "the  end  of  the  com- 
mandment, and  the  fulfilling  of  the  law."  It  is  the 
centre  and  circumference,  the  spirit  and  the  substance, 
of  true  religion.  Eminence  in  other  attainments,  will 
make  no  atonement  for  a  deficiency  here.  Though 
a  communicant  "speak"  loudly  in  favour  of  religion, 
"with  the  tongues  of  men  or  angels;"  though  he  "have 
faith  to  believe  all  mysteries;"  though  he  subscribe  to 
the  most  orthodox  creeds,  and  be  a  member  of  the 
purest  church  on  earth;  "though  he  give  all  his  goods 
to  feed  the  poor,  and  even  his  body  to  be  burned;" 
yet  if  he  have  not  charity,  he  is  but  like  "sounding 
brass  or  a  tinkling  cymbal;"  and  his  loud  professions 
will  only  sink  him  deeper  in  hell ! 


OF  COMMUNICANTS.  125 

Look  well  to  your  own  hearts,  professed  followers 
of  Jesus!  Remember  that  "God  is  not,"  and  cannot 
be  "deceived."  Examine  strictly,  whether  the  charity 
you  profess,  is  a  grace  wrought  in  your  hearts  by  the 
Holy  Ghost.  Whether  it  is  fervent  love  for  the  Sa- 
viour's image,  wherever  and  in  whomsoever  found. 
Whether  it  is  pure,  active,  benevolence  to  all  mankind, 
for  his  sake.  You  may  now  deceive  the  ministers  of 
Christ  by  a  false  profession,  and  they  may  admit  you 
to  the  ordinances  of  his  house,  and  the  external  privi- 
leges of  his  people.  But  there  is  ONE  who  seeth  and 
judgeth  according  to  truth:  and  if  you  are  destitute 
of  that  "charity  which  is  the  bond  of  perfectness," 
when  you  pass  under  his  solemn  review  on  the  day 
of  final  account,  whatever  may  have  been  your  pro- 
fessions and  your  hopes,  you  will  be  eternally  sepa- 
rated from  the  company  of  the  redeemed,  and  have 
your  portion  with  the  devil  and  his  angels. 


MEDITATION. 

The  interesting  nature  and  design  of  the  holy  sa- 
crament of  the  Lord's  Supper,  and  the  unspeakable 
benefits,  which  it  is  the  means  of  conveying  to  the 
soul,  have  already  formed  the  subject  of  my  devout 
meditations.  But  I  am  told,  on  authority  which  is 
entitled  to  my  highest  respect,  that,  "as  the  benefit 
is  great  to  those  who,  with  a  true  penitent  heart  and 
11* 


126  THE  QUALIFICATIONS 

lively  faith,  receive  that  holy  sacrament,  so  is  the  dan- 
ger great,  to  those  who  receive  the  same  unworthily." 
How  important,  then,  is  it,  that  I  should  "examine 
myself,  before  I  presume  to  eat  of  that  bread,  and  drink 
of  that  cup?"  O!  thou  Searcher  of  hearts,  enable  me 
to  do  it  sincerely,  as  in  thy  presence;  and  thoroughly, 
by  the  aid  of  thy  Spirit;  that  so  I  may  be  preserved 
from  all  self-delusion,  and,  as  an  accepted  worship- 
per, approach  thy  altar! 

But  how  dare  I  to  hope  for  acceptance  with  Him 
who  "is  of  purer  eyes  than  to  behold  iniquity?"  My 
heart  is  polluted  by  earthly  affections,  and  carnal  lusts: 
my  life  has  been  stained  with  many  actual  transgres- 
sions. O  Lord!  behold,  I  am  vile:  what  shall  I  answer 
thee?  "Enter  not  into  judgment  with  thy  servant; 
for  in  thy  sight  shall  no  man  living  be  justified!"  I 
cannot  approach  thee  in  my  own  righteousness,  for 
"I  am  not  worthy  so  much  as  to  gather  up  the  crumbs 
under  thy  table."  But  thanks  be  to  thy  name!  thou 
art  the  God  of  grace,  whose  property  is  always  to 
have  mercy.  Thou  hast  provided  a  better  righteous- 
ness, even  that  of  thine  only  begotten  Son;  by  which, 
sinner  as  I  am,  I  may  be  brought  nigh  to  thee  with 
acceptance,  if  I  truly  repent  and  unfeignedly  believe 
the  holy  gospel. 

Can  I,  then,  offer  to  God  "a  broken  and  a  contrite 
heart," — the  only  sacrifice  of  a  sinner  which  he  will 
not  despise?  Do  I  mourn  with  godly  sorrow  at  the 
remembrance  of  my  sins?     Do  I  hate  sin,  not  only 


OP  COMMUNICANTS.  127 

as  destructive  of  my  hopes,  but  on  account  of  its  in- 
expressible vileness,  as  an  offence  against  a  Being  of 
infinite  purity  and  benevolence?  And  am  I  bringing 
forth  fruits  worthy  of  repentance? — yielding  myself 
unto  God,  as  one  that  is  alive  from  the  dead?  And 
am  I  steadfastly  purposed  to  lead  a  new  and  holy  life? 

Do  I  lie,  in  all  the  lowliness  of  contrition  and  self- 
condemnation,  at  the  foot  of  the  cross,  lifting  the  eye 
of  faith  to  the  Lamb  of  God  which  taketh  away  the 
sin  of  the  world?  Have  I  "a  lively  faith  in  God's 
mercy  through  Christ?"  Does  my  helpless  soul  hang 
on  Jesus?  Do  I  embrace  him,  by  faith,  "as  made  of 
God  unto  me  wisdom,  and  righteousness,  and  sancti- 
fication  and  redemption — all  my  salvation,  and  all  my 
desire?"  Yes!  I  can  truly  say,  I  have  no  hope  but  in 
him.  "Lord,  I  believe;  help  thou  my  unbelief!"  O! 
how  free,  how  full,  how  precious,  the  redemption 
which  is  in  Christ  Jesus! 

Have  I  a  "thankful  remembrance  of  his  death?" 
Am  I  daily  saying:  "Praise  the  Lord,  O  my  soul,  and 
all  that  is  within  me  praise  his  holy  name?"  Yes! 
blessed  be  God!  when  I  meditate  upon  the  dying 
love  of  Jesus,  my  heart  overflows  with  joy.  I  would 
call  upon  the  whole  rational  creation  to  unite  with 
me  in  proclaiming  the  riches  of  his  mercy,  and  can 
say,  in  the  fervour  of  a  grateful  soul,  "eternity  will  be 
too  short  to  utter  all  his  praise!" 

What  can  I  render  unto  the  Lord  for  all  his  bene- 
fits?    Shall  I  rest  contented  with  the  poor  acknow- 


12S  THE  QUALIFICATIONS,  &C. 

ledgments  of  the  lips?  No!  I  am  steadfastly  purposed 
to  keep  his  commandments.  "And  this  is  his  com- 
mandment, that  we  should  love  one  another,  as  he 
hath  loved  us."  Do  I,  then,  possess  "charity  towards 
all  mankind?"  Do  I  love  the  children  of  God,  simply 
because  they  are  his  children?  Do  I  choose,  for  my 
companions  and  friends,  those  who  are  the  friends  of 
Jesus — who  fear  God,  and  walk  in  his  ways?  And 
have  I  a  heart  to  feel  for  the  temporal  and  spiritual 
sufferings  of  all  who  are  partakers  of  human  nature? 
Do  I  show  my  charity  by  labouring,  according  to  my 
ability,  to  supply  the  wants  of  the  poor,  and  set  for- 
ward the  salvation  of  men?  O!  how  sweet  is  it  to 
imitate  my  God  and  Saviour  by  the  exercise  of  be- 
nevolence! Strive,  O  my  soul,  to  live  more  habitually 
under  the  influence  of  the  Spirit,  and  abound,  more 
and  more,  in  the  fruits  of  heaven-born  love.  Approach 
the  table  of  thy  Redeemer,  earnestly  desiring  an  in- 
crease of  this  precious  grace,  and  offering  up  thy 
prayer  for  it,  in  the  appropriate  words  which  the 
Church  has  provided  for  her  children:  "O  Lord,  who 
hast  taught  us  that  all  our  doings  without  charity  are 
nothing  worth,  send  thy  Holy  Ghost,  and  pour  into 
my  heart  that  most  excellent  gift  of  charity,  the  very 
bond  of  peace,  and  of  all  virtues;  without  which,  who- 
soever liveth  is  counted  dead  before  thee:  grant  this 
for  thine  only  son  Jesus  Christ's  sake.     Amen." 


CHAPTER  IV. 

THE    DUTIES    OF    COMMUNICANTS;    OR,  THE    OBLIGA- 
TIONS  OF  THE   CHRISTIAN    PROFESSION. 

SECTION  I. 
What  is  implied  in  a  profession  of  Christianity. 

In  the  discussion  of  the  important  subject  suggest- 
ed at  the  head  of  this  chapter,  it  is  deemed  unneces- 
sary, after  what  has  been  said  in  the  preceding  one 
about  the  qualifications  required  in  communicants,  to 
enter  into  a  very  extended  and  particular  considera- 
tion of  the  graces  which  should  enrich  the  heart, 
and  the  works  which  should  adorn  the  life,  of  every 
disciple  of  Christ.  But  it  is  the  conviction  of  the 
author,  that  the  great  ends  of  this  treatise  would 
not  be  properly  secured,  if  it  should  be  brought  to  a 
close  without  presenting  to  the  consideration  of  its 
readers,  a  few  plain  and  solemn  reflections  upon  the 
obligations  of  the  Christian  profession,  and  the  great 
danger  and  guilt  of  neglecting  to  fulfil  them. 

What  is  implied  in  a  profession  of  Christianity? 
It  certainly  implies,  that  they  who  make  it  are  Chris- 
tians indeed.  They  who  take  the  vows  of  the  cove- 
nant in  Baptism;  and  they  who  renew  those  vows  in 
Confirmation,  or  come  forward  to  the  holy  sacrament 
of  the  Lord's  Supper,  profess  that  they  believe  all  the 


130  THE  DUTIES  OF 

articles  of  the  Christian  faith,  and  are  seriously  de- 
termined, by  the  aid  of  the  Holy  Spirit,  to  "adorn  the 
doctrine  of  God  their  Saviour,  in  all  things."  They 
profess  to  have  been  convinced  of  their  sinful  state 
by  nature  and  practice;  truly  to  repent  of  their 
sins;  to  exercise  faith  in  the  Lord  Jesus  Christ, 
and  to  be  so  persuaded  of  the  transient  and  worthless 
nature  of  all  worldly  things,  that  they  have  firmly  re- 
solved, to  consider  themselves  as  strangers  and  pil- 
grims upon  earth,  and  set  their  affections  on  those 
things  which  are  above,  where  Jesus  sitteth  at  the 
right  hand  of  God.  They  solemnly  promise,  in  the 
presence  of  God,  angels  and  men,  to  "renounce  the 
devil  and  all  his  works,  the  vain  pomp  and  glory 
of  the  world,  and  the  sinful  lusts  of  the  flesh." 
They  openly  avow  Jesus  Christ  to  be  their  Lord  and 
and  master:  and  in  a  word,  profess  to  yield  them- 
selves unto  God,  as  those  that  are  alive  from  the 
dead,  sincerely  desiring  to  glorify  him,  in  their  bodies 
and  spirits,  which  are  his. 

All  this  is  implied  in  the  Christian  profession. 
There  is  no  reservation  in  it.  The  Christian  pro- 
fesses to  give  himself  up  to  God,  his  body  and  soul,  with 
all  their  powers  and  faculties;  his  time,  and  talents, 
and  influence,  and  wealth;  all  that  he  is,  and  all  that 
he  has;  to  be  employed  in  his  service,  and  consecrat- 
ed to  his  glory. 

The  sacramental  vow,  thus  sacred  and  comprehen- 
sive in  its  obligations,  is  offered  at  the  altar  of  God. 


COMMUNICANTS.  131 

It  may,  therefore,  be  considered,  as  the  oath  of  alle- 
giance taken  by  all  the  subjects  of  the  King  of  Zion, 
and  just  as  binding  upon  the  conscience  of  every  indi- 
vidual, as  an  oath  taken  in  a  court  of  justice.  But 
ah!  how  awfully  common  is  the  violation  of  it?  How 
many  "hold  back  part  of  the  price?"  How  many 
"have  a  name  to  live,  while  they  are  dead;"  and  "a 
form  of  godliness,  while  they  are  destitute  of  the 
power  thereof?" 

But,  in  this  attempt  to  touch  the  consciences,  and 
expose  the  guilt  of  the  insincere,  I  must  not  "make 
the  hearts  of  those  sad,  whom  the  Lord  has  not  made 
sad,"  nor  wound  the  peace  of  his  dear  children. 
Lest,  therefore,  some  weak  and  trembling,  though 
sincere  disciples,  should  suppose  that  they  are  charg- 
able  with  hypocrisy,  because  they  have  approached 
the  sacraments  of  the  Church  without  a  full  assur- 
ance of  faith,  and  a  thorough  experience  of  the  com- 
forts and  joys  of  religion:  I  would  remark,  that  a 
high  degree  of  spiritual  enjoyment,  and  a  perfect  free- 
dom from  doubts  and  fears,  though  desirable  as  privi- 
leges, are  by  no  means  essential  to  the  pious  charac- 
ter, and  an  honest  profession  of  the  gospel.  There 
are  many  humble  and  gracious  souls,  following  the 
Saviour  in  the  way  of  holiness,  who  only  dare  to 
entertain  a  trembling  hope  of  acceptance, — and  yet, 
I  doubt  not,  are  known  and  owned  by  Him,  as  his 
beloved  disciples  on  earth,  and  will  be  numbered 
among  his  saints  in  glory  everlasting. 


132  THE  DUTIES  OF 

Have  you,  Christian  professors,  been  awakened  io 
a  sense  of  your  lost  and  ruined  condition  by  nature 
and  practice?     Do   you  loathe   and  abhor  sin,  and 
humble   yourselves   before   God   in   penitence   and 
prayer?     Do  you  unfeignedly  renounce  all   depend- 
ance  upon  every  thing  you  have  done,  or  can  do, 
and  place  your  entire  reliance  upon  the  blood  and 
righteousness  of  the  Divine  Redeemer?      Do  you 
withdraw,  as  much  as  possible,  from  the  entangling 
cares  and   corrupting  amusements  of  the  world:  and 
desire,  above  all  things,  that  your  hearts  may  be  sanc- 
tified by  the  spirit,  and  your  lives  regulated  by  the 
precepts  of  the  gospel?     Can  you,  appealing  to  the 
Searcher  of  hearts,  say,  that  you  love  his  people  and 
his  ordinances;  that  the  supreme  "desire  of  your  soul 
is  unto  him  and  the  remembrance  of  his  name?" 
Are  the  feelings,  the  purposes,  the  desires  of  your 
hearts,  such  as  have  now  been  described?   Then  may 
you  trust  in  the  Lord,'and  not  be  afraid.     The  offer- 
ing of  your  souls  and  bodies  to  him,  will  prove  accep- 
table through  the  merits  of  Jesus  Christ:  and,  though 
now,  you  may  be  of  a  doubting  and  fearful  spirit, 
walking  in  darkness  without  much   light;  yet,  if  you 
continue  to  attend  upon  the  means  of  grace,  with 
humble  and  prayerful  hearts,  the  clouds  which  now 
obscure  your  prospects,  shall  soon  be  scattered,  and 
the  sun  of  righteousness  clearly  shine  upon  your  souls. 
The  Lord  will  send  the  Comforter  to  take  up  his 
abode  in  your  hearts.    You  shall  walk  in  the  light  of 


COMMUNICANTS.  133 

his  countenance,  and  partake  of  the  full  joys  of  his 
salvation. 

Would  to  God  that  the  writer  of  these  pages  and 
all  for  whose  benefit  they  are  designed,  were  "trem- 
blingly alive"  to  the  solemn  nature  of  the  Christian 
profession!  We  call  ourselves  the  disciples  of  Jesus 
Christ.  We  are  members  of  his  visible  church.  What, 
then,  is  our  relation  to  God,  and  the  duties  arising 
out  of  it?  When  we  were  washed  in  the  waters  of 
Baptism,  and  solemnly  dedicated  to  the  Father,  the 
Son,  and  the  Holy  Ghost,  was  there  any  thing  re- 
served? Was  it  not,  professedly,  a  full  consecration 
of  us  to  the  Lord?  When  we  received  the  si  cm  of 
the  cross  upon  our  foreheads,  what  was  the  meaning 
of  that  impressive  ceremony?  Was  it  not  "in  token 
that,  hereafter,  we  should  not  be  ashamed  to  confess 
the  faith  of  Christ  crucified;  manfully  to  fight  under 
his  banner  against  sin,  the  world  and  the  devil;  and 
to  continue  Christ's  faithful  soldiers  and  servants  unto 
our  life's  end?"*  Yes!  all  who  have  been  baptised 
at  our  altars,  are  marked  with  the  "image  and  super- 
scription" of  the  Son  of  God.  To  give  themselves  to 
the  service  of  sin  and  the  world,  is,  therefore,  to  rob 
the  Lord  of  his  acknowledged  property,  and  commit 
treason  against  the  King  of  Zion.  Many  of  us  have 
solemnly  renewed  and  ratified  our  baptismal  engage- 
ments. We  have,  in  the  presence  of  God  and  his 
Church,  with  our  own  lips,  taken  the  oath  of  allegiance 

*  Baptismal  Service. 
12 


134  THE  DUTIES  OP 

to  the  Prince  of  Peace,  in  the  rite  of  Confirmation; 
and,  over  the  consecrated  symbols  of  the  body  and 
blood  of  Jesus,  have  repeated  our  vow,  and  "joined 
ourselves  to  the  Lord,  in  a  perpetual  covenant,  never 
to  be  forgotten."  We  are  "witnesses  to  ourselves," 
and  the  Lord  also,  before  whom  we  stand,  and  his 
Anointed,  and  his  angels  are  witnesses,  "that  we  have 
chosen  the  Lord  to  serve  him."  Our  vow,  offered 
at  the  altar,  has  been  registered  in  heaven.  How  has 
it  been  fulfilled?  O!  let  each  one  answer  to  con- 
science, and  as  in  the  presence  of  the  Searcher  of 
hearts— how  has  it  been  fulfilled? 

We  have  often  said,  with  great  solemnity,  in  our 
sacramental  service:  "Here  we  offer  and  present  unto 
thee,  O  Lord,  ourselves,  our  souls  and  bodies,  to  be 
a  reasonable,  holy,  and  living  sacrifice  unto  thee." 
Has  our  practice  been  in  conformity  to  our  words? 
Do  we  daily  feel  and  act  as  if  we  were  not  our  own, 
but  belong  to  God?  Are  our  hearts  burning  with  the 
love  of  Jesus,  and  alive  to  the  interests  of  his  church 
and  gospel?  Are  we,  like  the  primitive  disciples, 
"walking  in  the  fear  of  the  Lord  and  the  comforts  of 
the  Holy  Ghost?"  Do  we  carry  our  Master's  presence 
with  us  wherever  we  go,  and  in  the  ordinary  business 
of  life,  and  intercourse  of  society,  live  under  the  ha- 
bitual influence  of  the  sentiments  we  profess;  so  that 
all  with  whom  we  associate,  perceive  the  beauty  of 
religion,  take  knowledge  of  us  that  we  have  been  with 
Jesus,  and  are  forced  to  confess,  that  God  is  with  us 
of  a  truth? 


COMMUNICANTS.  1  35 

If  this  were  the  case  with  all  professors  of  religion, 
the  ways  of  Zion  would  no  longer  mourn  that  few 
come  to  her  solemn  feasts.  The  Saviour  would  no 
more  be  "wounded,"  as  he  now  too  frequently  is,  "in 
the  house  of  his  friends;"  nor  would  his  ministers  be 
compelled  to  utter  the  distressing  inquiry:  "Who  hath 
believed  our  report,  and  to  whom  is  the  arm  of  the 
Lord  revealed?"  Then  Zion  would  put  on  her  beau- 
tiful garments,  and  shine  forth  in  the  reflected  glory 
of  her  Lord.  The  gospel  would  have  "free  course 
and  be  glorified."  Sinners  would  be  awakened  and 
converted;  and  the  increasing  multitude  of  penitents, 
returning  to  God,  would  force  us  to  exclaim,  with  ad- 
miration and  delight:  "Who  are  these  tfeat  fly  as  the 
clouds,  and  like  the  doves  to  their  windows?" 

But,  alas!  is  there  not  reason  to  fear,  that  many  take 
the  vows  of  the  covenant  upon  their  lips  without  any 
proper  sense  of  their  nature,  and  without  any  serious 
intention  of  fulfilling  them?  And  is  there  not  reason 
to  apprehend,  that  there  are  many  others  who  have 
lost  "their  first  love;"  have  grown  remiss  and  careless 
in  their  Christian  duties,  and  whose  lives  bring  no 
profit  to  the  church  or  to  the  world;  no  comfort  to 
themselves,  no  glory  to  their  God?  It  is  my  principal 
design,  in  the  remainder  of  this  chapter,  in  the  fear 
of  God,  and  with  all  faithfulness,  and  tenderness,  and 
solemnity,  to  point  out  several  classes  of  this  descrip- 
tion. "May  sinners  in  Zion  be  alarmed,  and  fearful- 
ness  surprise  the  hypocrites!" 


136  THE   DUTIES  OF 


SECTION  II. 

Some  classes  of  insincere  professors  described. 

The  memorable  case  of  Ananias  and  Sapphira,  who 
were  struck  dead,  in  a  miraculous  manner,  as  a  just 
punishment  for  the  awful  crime  of  which  they  had 
been  guilty,  in  exhibiting  the  worst  features  of  ava- 
rice and  pride  under  the  assumed  mask  of  Christian 
charity,  will  serve  to  illustrate  the  guilt  and  danger  of 
hypocritical  or  insincere  professions  in  the  concerns  of 
religion.  Many  of  the  wealthy  disciples  of  that  day, 
under  the  influence  of  pure  benevolence  and  com- 
passion towards  their  indigent  brethren,  disposed  of 
their  substance,  and  cast  the  avails  into  the  public 
fund,  for  the  support  of  the  persecuted  community  of 
Christians.  Ananias,  who,  with  the  spirit  of  Judas, 
had  gained  admission  to  the  church,  was  ambitious 
not  to  be  excelled  by  any  in  a  reputation  for  liberality. 
He  accordingly  went  and  sold  his  possessions,  "kept 
back  part  of  the  price,"  and  offered  the  remainder  to 
the  Apostles,  accompanied  by  a  solemn  asseveration 
that  it  was  the  entire  proceeds  of  the  sale.  His  wife, 
also,  was  privy  to  the  transaction,  and  accessory  to  the 
fraud.  It  was  a  base  imposition  upon  the  church,  and 
an  impious  attempt  to  deceive  the  Holy  Ghost.  Their 
miraculous  and  infamous  death  was  richly  deserved 
and  calculated  to  act  as  a  salutary  warning   against 


COMMUNICANTS.  137 

hypocritical  professions,  to  all  succeeding  generations. 
To  every  class  of  insincere  professors,  now  to  be  no- 
ticed, the  expostulation  of  Peter  to  Ananias  may  be 
addressed:    "Why  hath  Satan  filled  thy  heart  to  lie 
to  the  Holy  Ghost,  and  keep  back  part  of  the  price?"* 
A  Christian  profession,  as  has  been  shown,  implies 
the  full   and  unreserved  surrender  of  ourselves,  our 
souls  and  bodies,  all  that  we  are,  and  all  that  we  have, 
to  the  glory  and  service  of  the   living  God.     It  in- 
cludes, of  course,  a  profession  of  true  repentance  for 
sin.     "Repent  ye,  for  the  kingdom  of  heaven  is  at 
hand,"  was   the  first  sermon  preached  by  our  Lord, 
and  also  by  his  illustrious  precursor.     It  is  the  first 
duty  of  a  sinner;  without  which  there  can  be  no  faith, 
and,  consequently,  no  salvation.     "Except  ye  repent, 
ye  must  all  perish."     But  what  is  repentance?     The 
very  lowest  definition  that  can  be  given  of  it,  as  an 
evangelical  grace,  is,  hatred  of  sin — godly  sorrow  for 
having  committed  it,  and  an  earnest  desire  to  be  de- 
livered from  its  guilt  and  dominion. 

What,  then,  shall  we  think  of  that  professor  of  re- 
ligion who  lives  in  the  habit  of  sin?  I  mean  not,  the 
individual  who  finds  sin  dwelling  in  him,  polluting 
his  thoughts  and  affections,  though  he  mourns  over 
its  influence  and  earnestly  struggles  against  its  power; 
for  such  was  the  case  with  St.  Pajul,  Job,  Isaiah,  and 
other  saints  of  the  Most  High:  but  I  mean,  one  who 

*  Acts  v.  1—11. 


13S  THE   DUTIES  OF 

lives  in  the  wilful  omission  of  acknowledged  duty, 
and  the  habitual  commission  of  what  he  knows  to  be 
forbidden.     He  professes  to  abhor  whatever  is  offen- 
sive to  God,  and  opposed  to  his  commandments;  and 
yet,  he  harbours  iniquity  in  his  bosom;  "rolls  sin  as 
a  sweet  morsel  under  his  tongue;"  and  lives,  from 
day  to   day,  in    the    neglect  of  commanded  duties, 
and  the  practice  of  forbidden   sins.     Surely  we  can 
have  no  hesitation  in  pronouncing  upon  the  hypo- 
crisy of  this  man's  character.     He  is,  as  manifestly 
the  child  of  Satan, — the  servant  of  corruption,  as  if 
the  name  of  hypocrite  was  written  upon  his  forehead. 
He  has  made  a  profession  of  religion,  to  cloak  some 
unworthy  design; — in   compliance   with   custom;    to 
gain  a  good  reputation,  or,  from  some   other   motive 
equally  criminal  and  base.     He  has  perjured  himself 
at  the  altar,  and  "lied  not  unto  men,  but  unto  God." 
Another  class  of  professors,  involved   in   the  same 
condemnation,  is  made  up  of  those,  who  endeavour 
to  combine  the  service  of  the  flesh  with  that  of  the 
spirit, — and  freely  indulge  in  the  gay  pleasures  and 
sinful  dissipation  of  the  world,  as  if  they  believed  such 
indulgence  to  be  perfectly  consistent  with  the  hope 
of  heaven.     They  live  as  the  rest  of  the  world  live; 
the  devotees  of  fashion,  extravagance   and   pleasure. 
They  are  governed   by  the  same   maxims,  animated 
by  the  same  motives,  engaged  in  the  same  practices, 
as  those  who  make  no  pretensions  to  piety,  but  scoff 
at  the  doctrines,  and  contemn  the  ordinances  of  our 


COMMUNICANTS.  139 

holy  religion.  They  call  Christ  "Lord,  Lord,  but  do 
not  the  things  which  he  says."  They  honour  him 
with  a  bended  knee,  and  an  occasional  compliment 
from  the  lips,  when  they  are  in  his  sanctuary;  but 
they  withhold  the  homage  of  an  affectionate  heart 
and  an  obedient  life.  They  occasionally  approach 
the  sacrament,  and  go  through  a  "week's  preparation" 
for  it:  but  no  sooner  is  the  apparently  sacred  engage- 
ment over,  than  they  mingle  once  more  in  all  the  gay 
and  fascinating,  but  guilty  pleasures  of  a  corrupt 
world.  Those  who  lately  withdrew  from  scenes  of 
amusement  to  prepare  for  communion  with  God,  and 
with  a  sanctimonious  parade  of  humility  and  devo- 
tion, bowed  before  his  altar,  may  now  be  seen  in  the 
ball  room,  at  the  card  table,  or  in  the  theatre;  with 
nothing  to  distinguish  them  from  the  thoughtless  and 
guilty  crowd  who  are  carelessly  rushing  on  in  the 
broad  road  to  destruction. 

Such  a  class  is  to  be  found  in  the  ranks  of  those  pro- 
fessing Christianity.  But  are  they  true  Christians?  Are 
they  real  followers  of  the  Son  of  God?  Do  they  ex- 
hibit any  marks  of  the  self-denial,  spirituality  of  mind, 
devotion  to  God,  and  heavenly  affections,  which  the 
gospel  represents  to  be  the  leading  characteristics  of 
the  disciples  of  Christ?  What  saith  the  scriptures? 
"She  that  liveth  in  pleasure,  is  dead  while  she  liveth." 
"Be  not  conformed  to  this  world*  but  be  ye  trans- 
formed by  the  renewing  of  your  mind."  "If  any 
man  love  the  world,  the  love  of  the  Father  is  not  in 


140  THE   DUTIES  OP 

him."  "Know  ye  not,  ye  adulterers  and  adulteresses, 
that  the  friendship   of    this    world    is   enmity  with 
God?"     Those   professed  Christians,  therefore,  who 
live  under  the  dominion  of  "the  things  that  are  in  the 
world — the  lust  of  the  flesh,  the  lust  of  the  eyes, 
and  the  pride  of  life;"  who  are  running  the  giddy 
round  of  pleasure,  and  enjoying  the  sinful  amuse- 
ments and  dissipations  of  the  age,  "are  not  of  the 
Father,  but  of  the  world."     They  cannot  be  the  ob- 
jects of  divine  favour,  nor  living  and  useful  members 
of  the  church.    Judging  by  the  gospel  standard,  they 
are   no    more  Christians  than  they  are  Archangels. 
They  are  "spots  in  the  feasts  of  charity;"  "clouds 
without  water;"  "dead  branches  of  the  vine."  Though 
they  speak  with  affected  abhorrence  of  hypocrisy,  we 
cannot  fail  to  perceive  that  they  are  chargeable  with 
it.     Will  the  most  enlarged  charity,  permit  us  to  be- 
lieve, that  there  is  any  sincerity  in  their  professions, 
when  they  promise  "to  renounce  the  pomps  and  vani- 
ties of  the   world?"     No!  they  attempt  to  practise  a 
deception  upon  the  Holy  Ghost.     They  "lie  not  unto 
men,  but  unto  God." 

There  is  another,  and  it  is  to  be  apprehended, 
very  numerous  class,  chargeable  with  the  guilt  under 
consideration.  A  class  composed  of  all  those  who 
profess  to  be  the  servants  of  Christ,  and  yet,  make 
but  a  partial  surrender  of  themselves  to  him  and  his 
service.  Ananias  professed  to  have  given  up  all, 
and  yet  kept  back  part  of  the  price.     This  was  the 


COMMUNICANTS.  141 

crime  which  led  to  the  fearful  punishment  he  receiv- 
ed. Religion  also  has  its  price.  What  is  it?  It  fa,  the 
soul  and  the  body;  the  payment  of  all  that  we  are,  and 
all  that  we  have,  to  the  Lord;  as  a  small  tribute  of  grati- 
tude for  his  numerous  mercies,  and  especially  for  the 
unspeakable  mercies  of  redemption  by  the  blood  of 
Jesus.  The  solemn  requisition  of  God  upon  every  hu- 
man being  is,  "Son,  give  me  thy  heart!"  He  demands  the 
full  and  unreserved  dedication  of  our  best  affections, 
our  most  exalted  powers,  our  most  perfect  services,  to 
the  work  of  religion.  Without  this,  no  one  can  be, 
id  the  full  sense  of  the  term,  a  Christian;  or  entitled 
to  the  comforts  and  inheritance  which  the  gospel  pro- 
mises to  the  followers  of  our  blessed  Redeemer. 

But,  alas!  how  many  are  there  who  "keep  back 
part  of  the  price?"  They  desire  salvation;  they  long 
to  have  the  pardon  of  sin,  and  the  blessing  of  adop- 
tion; the  privileges  of  God's  children  in  this  world, 
and  the  joys  which  await  them  in  the  world  to  come. 
But  they  are  unwilling  to  make  the  sacrifices  which 
God  requires  from  his  people.  There  is  some  ava- 
ricious principle,  some  darling  lust,  some  favourite 
pleasure,  some  idolized  object,  or  possession,  which 
they  cannot  part  with.  God  demands  the  abandon- 
ment of  all  sin;  but  they  cling  to  the  beloved  idol, 
and  say,  "spare  it,  is  it  not  a  little  one?"  This  for- 
bidden object  they  wish  to  retain,  and  yet  partake  of 
all  the  privileges  and  joys  of  the  faithful  and  devot- 
ed servants  of  Jehovah.     They  make  a  mental  reser- 


142  THE  DUTIES  OF 

vation  in  favour  of  the  particular  object  of  their  re- 
gard, whatever  it  may  be;  and  yet,  do  not  hesitate  to 
take  the  vows  of  the  covenant  upon  their  lips  and 
profess  to  give  themselves  to  the  Lord,  in  obedience 
to  his  commandment. 

Ah!  miserable  delusion!  God  will  not  accept  of 
divided  affections.  He  is  a  jealous  God,  and  will  not 
consent  to  give  part  of  his  glory  to  another.  He  has 
the  most  sacred  and  powerful  claims  upon  all  that  we 
can  offer  him.  Has  he  been  half-hearted  in  the  be- 
stowment  of  his  blessings  upon  us?  Was  the  Lord 
Jesus  half-hearted,  when  he  gave  himself  up  to  igno- 
miny, and  sufferings,  and  death,  for  our  redemption? 
And  dare  we  make  stinted,  and  half-hearted  returns 
for  God's  unutterable  gifts?  Can  we  hope  to  deceive 
him  by  a  partial  devotion?  No!  he  searches  the 
hearts,  and  tries  the  reins  of  the  children  of  men. 
And  if  we  will  not  permit  him  to  reign  in  our  souls, 
without  a  rival;  if  we  call  ourselves  his  servants,  when 
we  design  to  serve  him  only  partially;  if  we  hold 
back  a  part  of  the  price,  when  we  pretend  to  give 
the  whole;  we  "lie  to  the  Holy  Ghost,"  and  bring 
the  tremendous  guilt  of  hypocrisy  upon  our  souls. 

To  every  such  individual  we  may  say,  in  the  lan- 
guage of  St.  Peter,  "why  hath  Satan  filled  thine  heart 
to  lie  to  the  Holy  Ghost,  and  keep  back  part  of  the 
price?  why  hast  thou  conceived  this  thing  in  thine 
heart?  Thou  hast  not  lied  unto  men,  but  unto  God." 
It  was  under  satanic  influence,  that  Ananias  attempt- 


COMMUNICANTS.  143 

ed  to  practise  a  fraud  upon  the  Apostles  of  the 
Church;  and  without  reference  to  the  malign  agency 
of  the  great  and  subtle  deceiver,  we  cannot  well  con- 
ceive, how  men  should  be  led  to  play  the  hypocrite 
as  the  different  classes  of  professors  do,  which  have 
now  been  noticed.  What  an  awful  exhibition  does 
it  afford  of  the  glaring  folly,  and  desperate  wicked- 
ness of  men?  They  attempt  to  deceive  Omniscience; 
to  trifle  with  Him,  who  holds  the  thunderbolts  in  his 
hand,  and  by  one  stroke  of  his  justice,  can  "dash 
them  in  pieces,  like  a  potter's  vessel!" 


SECTION  III. 

The  communicant's  duty  respecting  the  means  of 
grace. 

It  is  charitably  to  be  hoped,  that  there  are  few  so 
"blinded  by  the  god  of  this  world,"  and  "led  captive 
by  Satan  at  his  will,"  as  to  be  guilty  of  deliberate  and 
wilful  hypocrisy  in  a  religious  profession.  But  they 
know  little  of  that  heart  which  "is  deceitful  above  all 
things,  and  desperately  wicked,"  who  do  not  feel  the 
need  of  beseeching  God  to  keep  them  even  from  this 
presumptuous  sin. 

There  are,  however,  others  besides  wilful  hypo- 
crites, who  "keep  back  part  of  the  price;"  and  are 
thus  chargeable,  in  some  sense,  with  dissimulation  be- 


144  THE   DUTIES  OP 

fore  God.  And  here,  let  all  professors,  who  read  this 
volume,  pause,  and  look  well  into  their  own  state. 
Let  them  examine  themselves,  and  that,  "not  lightly, 
and  after  the  manner  of  dissemblers  with  God."  Let 
each  one  pray,  "search  me,  O  God,  and  know  the  ground 
of  my  heart;  prove  me,  and  examine  my  thoughts;  see 
if  there  be  any  wicked  way  in  me,  and  lead  me  in 
the  way  everlasting." 

When  we  join  ourselves  in  covenant  with  God,  and 
his  church; — "subscribe  with  our  hands  unto  the  Lord, 
and  surname  ourselves  by  the  name  of  Israel;"  we 
promise  to  "follow  the  Good  Shepherd,  whithersoever 
he  goeth,"  and  especially,  into  the  "green  pastures," 
and  beside  the  "still  waters,"  which  he  has  provided 
for  the  nourishment  and  refreshment  of  his  flock. 
We  engage  "to  walk  in  all  the  commandments  and 
ordinances  of  the  Lord,  blameless."  We  virtually 
bind  ourselves  to  comply  with  all  the  positive  duties 
of  religion,  and  means  of  grace;  whether  private  or 
public,  personal  or  social.  Are  there  no  professors 
of  religion  who  neglect  any  of  these  means?  Is  there 
no  reader  of  these  pages,  who,  in  this  respect,  "keeps 
back  part  of  the  price?" 

In  boundless  condescension  and  love,  God  invites 
us  to  come  to  the  throne  of  grace,  that  we  may  "ob- 
tain mercy,  and  find  grace  to  help  in  time  of  need." 
Our  blessed  Saviour  directs  us  to  "enter  into  our 
closet  and  shut  the  door,  and  pray  to  our  Father  who 
seeth  in  secret;"  and    says,  that  "our  Father    who 


COMMUNICANTS.  145 

seeth  in  secret,  shall  reward  us  openly."  Every  in- 
telligent Christian  will  acknowledge,  that  secret  prayer 
is  the  main  spring  of  all  personal  religion;  and  that, 
without  it,  the  "life  of  God1'  cannot  be  maintained 
in  the  soul.  Do  you,  then,  let  me  ask,  daily  retire 
for  the  purpose  of  secret  devotion?  Do  you  daily 
read  a  portion  of  that  blessed  volume  which  testifies 
of  Jesus,  and  opens  up  the  path  of  heaven  to  the 
view  of  the  believing  soul?  Do  you,  not  merely  as  a 
matter  of  form,  bend  the  knee;  but,  humble  your  sinful 
souls  before  the  mercy  seat,  and  pour  out  the  sighs 
and  confessions  of  a  contrite  spirit — and  the  earnest 
desires  of  a  heart  longing  for  communion  with  God? 
Is  the  place  of  your  retirement  consecrated  by  the 
memory  of  many  sighs,  and  tears,  and  vows?  Is  it 
often  blessed  with  the  presence  of  the  Comforter?  so 
that  you  esteem  it  as  a  kind  of  audience-chamber 
for  the  Deity; — as  it  were,  the  vestibule  of  heaven? 
Do  you  walk  closely  and  humbly  with  your  God?  Do 
you  frequently  exult  in  the  experience  of  His 
favour,  which  is  life;  and  his  loving-kindness,  which 
is  better  than  life?  Or,  are  you,  in  a  state  of  dark- 
ness, and  alienation  from  the  fountain  of  spiritual 
life  and  joy,  forced  to  exclaim,  "Oh,  that  it  were 
with  me  as  in  days  that  are  past!" 

"Where  is  the  blessedness  I  knew, 
When  first  I  saw  the  Lord? 
Where  is  the  soul-refreshing  view 
Of  Jesus  and  his  word?" 
13 


146  THE  DUTIES  OP 

Ah!  if  we  have  lost  the  light  of  God's  countenance 
and  the  joys  of  his  salvation,  we  must  seek  them 
again  in  our  closets.  There  we  must  weep,  and 
strive,  and  pray,  till  the  "Holy  Dove,"  the  "messenger 
of  rest,"  returns,  with  healing,  and  refreshment,  and 
comfort  on  his  wings. 

Are  there  no  heads  of  families,  who  "keep  back  a 
part  of  the  price?"  When  you  presented  yourselves 
at  the  altar,  and  offered  your  vow  of  fealty  to  the  King 
of  heaven,  was  it  a  solitary,  personal,  selfish  vow,  that 
aimed  only  at  your  own  interest  and  salvation?  Or, 
was  it  the  resolution  of  Joshua,  "as  for  me  and  my 
house,  we  will  serve  the  Lord?"  Has  not  God  made 
you  a  Priest  in  your  household?  Does  He  not  re- 
quire you,  in  this  capacity,  to  present  the  daily  sacri- 
fice upon  the  domestic  altar,  and  "train  up  your  chil- 
dren in  the  nurture  and  admonition  of  the  Lord?" 

If  there  be,  then,  a  Christian  household  unsanctiri- 
ed  by  the  daily  offering  of  domestic  devotion,  is  it 
not  an  anomaly  in  the  religious  world?  Is  the  head 
of  that  household,  keeping  the  vow  which  he  has  of- 
fered to  God,  and  adorning  the  religion  he  profes- 
ses?— Is  he  looking  forward  to  the  day  of  judgment 
with  a  hope  of  saying,  amidst  the  solemnities  of  the 
final  trial,  "here  am  I,  Lord,  and  the  children  whom 
thou  hast  given  me?"  Or,  is  he  not,  rather,  exposing 
himself  and  those  who  ought  to  be  dear  to  him  as  his 
own  life,  to  the  "wrath"  that  will  be  "poured  out 
upon  the  families  which  call  not  on  God's  name?"  If 


COMMUNICANTS.  147 

his  children  grow  up  in  the  iove  of  the  world  and  its 
vanities;  with  indifference  or  contempt  for  religion; 
and  at  last  die  without  faith  in  Christ,  or  the  hope 
of  the  gospel; — may  he  not  behold  in  this,  the 
wretched  fruit  of  his  own  unfaithfulness;  and  charge 
himself  with  the  guilt  of  being  accessory  to  their  per- 
dition? 

Are  we  regular  in  our  attendance  upon  social  and 
public  means  of  grace,  as  distinguished  from  those 
which  are  personal  and  domestic? 

The  professor  of  religion  virtually  avows  that  he 
considers  God's  service  to  be  "perfect  freedom;"  his 
highest  privilege,  as  well  as  his  bounden  duty.  He 
professes  that  "one  day  in  God's  service,  is  better," 
in  his  estimation,  "than  a  thousand"  spent  in  vanity 
and  sin.  That,  he  "had  rather  be  a  door-keeper  in 
the  house  of  God,  than  to  dwell  in  the  richest  tents 
of  wickedness."  How  solemnly,  then,  is  he  bound, 
to  "remember  the  Sabbath  day  and  keep  it  holy,"  to 
enter  the  sanctuary  whenever  its  doors  are  thrown 
open  for  his  admission,  to  listen  with  meekness  to 
the  preached  word,  and  assemble  with  his  Christian 
brethren  of  the  same  communion,  whenever  two  or 
three  meet  together  in  the  name  of  Jesus,  to  sing  his 
praise,  and  claim  his  promised  blessing?  When  we 
gave  ourselves  up  to  be  the  disciples  of  Jesus,  was  there 
any  reservation?  Did  we  promise  to  attend  church 
only  when  the  sun  shone  brightly,  and  other  outward 
circumstances  were  peculiarly  inviting?  to  be  present 


148  THE  DUTIES  OF 

only  in  the  former  part  of  the  day,  and  not  to  engage 
in  the  offering  of  the  evening-sacrifice?  Did  we  bind 
ourselves  to  be  present  at  the  lecture,  or  social  prayer 
meeting,  only  when  it  perfectly  suited  our  conveni- 
ence, and  involved  not  the  slightest  interference  with 
our  worldly  business,  domestic  avocations,  or  social 
pleasures?  Was  this  the  nature  of  our  engagement? 
Or,  was  it,  to  "follow  the  Lord  fully;"  to  deny  our- 
selves, and  take  up  our  cross,  and  follow  Jesus 
whithersoever  he  goeth;  to  permit  nothing  to  inter- 
fere with  our  duty  to  Him,  and  the  interests  of  our 
souls? 

Alas!  what  multitudes  are  there,  who  either  mis- 
understand the  nature  of  the  Christian  covenant,  or 
ukeep  back  part  of  the  price?"  May  God  bring 
them  to  a  better  mind! 

That  most  precious  mean  of  grace  which  has 
formed  the  principal  subject  of  this  volume,  at  every 
celebration  of  it  exhibits,  by  their  neglect  of  it,  the 
inattention  of  multitudes  to  their  plighted  vows,  and 
carries  a  mournful  addition  to  the  record  of  guilt  in 
the  register  of  heaven. 

Every  returning  month,  the  table  of  the  Lord  is 
spread  before  us,  and  we  are  invited  to  join  in  the 
most  sublime  act  of  Christian  devotion  by  partaking 
of  the  consecrated  memorials  of  that  great  sacrifice 
which  was  offered  up  for  us  on  the  cross.  But  how 
many  of  those  who  have  been  baptized  into  the  faith 
of  Jesus,  turn  their  backs  upon  his  table  and  refuse 


COMMUNICANTS.  149 

to  unite  in  this  appointed  commemoration  of  his 
death?  And  among  these  neglecters  are  thousands 
of  whom  the  church  had  reason  to  hope  better  things. 
Where  are  those  in  our  different  congregations  who 
have  stood  before  the  altar,  and  with  their  own  lips 
avowed  their  determination  to  lead  a  Christian  life, 
when  receiving  the  imposition  of  Episcopal  hands  to 
confirm  them  in  the  faith  which  they  professed? 
Have  they  all  united  in  sacramental  communion  with 
the  faithful?  Do  we  see  them  all  walking  in  visible 
fellowship  with  the  people  of  God?  "They  have 
well  said  all  that  they  have  spoken;  O  that  there 
were  such  a  heart  in  them!"  Why  should  they  not 
enjoy  all  the  privileges  connected  with  their  pro- 
fession? Why  should  they  "keep  back  part  of  the 
price?"  Ah!  let  them  "remember  Lot's  wife!"  Let 
them  remember  the  alarming  declaration  of  our 
Lord,  "no  man  having  put  his  hand  to  the  plough 
and  looking  back,  is  fit  for  the  kingdom  of  God." 
Let  them  ponder  the  memorable  saying  of  the  wise 
man,  "when  thou  vowest  a  vow  to  God,  defer  not  to 
pay  it;  it  is  better  not  to  vow,  than  that  thou  shouldst 
vow  and  not  pay!" 


13' 


150  THE  DUTIES  OF 


SECTION  IV. 

Christians  are  bound  to  aid  in  the  work  of  dissemi- 
nating the  Gospel. 

Those  "keep  back  part  of  the  price,"  and  are  un- 
faithful to  their  religious  vows,  who  do  not  contribute 
of  their  substance,  and  by  their  personal  efforts,  to 
the  support  of  the  Church  and  the  spread  of  the 
Gospel 

We  live  in  a  favoured  age.  The  Lord  is  carrying 
forward  a  great  work  upon  earth.  He  is  preparing 
the  way  for  the  conversion  of  the  nations.  This 
work  is  to  be  accomplished  by  the  agency  of  his 
Church.  To  enter  at  large  upon  the  duties  of  Chris- 
tians as  connected  with  the  present  state  of  the 
world,  and  aspect  of  the  missionary  enterprise,  would 
lead  to  a  more  extended  discussion  than  our  present 
limits  will  admit;  and  is  rendered  unnecessary  by 
the  arguments  and  appeals  on  the  subject  that  are 
constantly  issuing  from  the  pulpit  and  the  press. 
But  I  cannot  close  this  address  to  those  who  profess 
and  call  themselves  Christians,  without  at  least  a 
cursory  hint  upon  this  paramount  duty. 

In  the  warfare  in  which  the  Church  is  now  en- 
gaged against  the  vices  and  superstitions  of  the  world, 
sustained  by  the  principalities  and  powers  of  dark- 
ness, every  enlisted  soldier  of  the  cross  must  be 


COMMUNICANTS.  151 

found  at  his  post,  manfully  fighting  under  his  ac- 
knowledged banner,  and  with  his  appropriate  weapons. 
All  professors  of  religion  should  dread  the  fate  of 
Meroz  and  its  guilty  inhabitants,  who  were  "bitterly 
cursed"  in  the  name  of  Jehovah,  "because  they  came 
not  to  the  help  of  the  Lord;  to  the  help  of  the  Lord 
against  the  mighty." 

Those  who  cannot  go  forth  themselves  to  meet  the 
enemy  and  bear  the  brunt  of  the  battle,  must  con- 
tribute to  send  out  those  who  are  willing  to  sacri- 
fice their  lives  to  the  cause;  and  aid  in  furnishing 
them  with  those  means  of  usefulness,  and  that  divine 
panoply,  which  will  prove  "mighty  through  God  to 
the  pulling  down  of  strong  holds,"  and  subduing  all 
opposition  to  the  obedience  of  faith.  Every  one 
must  do  something  according  to  his  ability.  The 
rich  must  give  their  hundreds  and  their  thousands, 
and  the  "poor  widows"  must  cast  in  their  "mites,"  to 
the  treasury  of  the  Lord.  Interest  in  the  spread  of 
the  gospel  abroad,  should  increase  our  efforts  for  the 
advancement  of  religion  at  home.  Every  one  should 
strive  to  do  what  he  can  for  the  honour  of  Christ  and 
the  salvation  of  souls.  None  are  so  poor,  or  weak,  or 
insignificant,  that  they  cannot  aid  the  cause; — if  in 
no  other  way,  by  the  influence  of  their  example  and 
their  prayers.  And  if  there  are  any  calling  them- 
selves Christians,  who  oppose  this  glorious  work,  or 
even  look  upon  it  with  apathy;  we  may  say  to  them, 
"wherefore   do   ye  keep   back  part  of  the  price?" 


152  THE  DUTIES  OP 

Your  conduct  is  hostile  to  your  profession.     You 
"lie  not  unto  men,  but  unto  God!" 

And  now,  before  closing  the  subject,  let  him  who 
writes,  and  all  who  read  these  pages,  inquire  whether 
they  are  free  from  the  guilt  of  dissembling  in  the  con- 
cerns of  religion?  Are  none  of  us  chargeable  with  at- 
tempting to  practise  a  deception  upon  the  Holy  Ghost,— 
or  upon  those  who  administer  the  ordinances  of  the 
Church  in  his  name  and  by  his  authority?  Do  we  realize 
the  dread  responsibility  of  our  station  as  professed  disci- 
ples of  Jesus  Christ?  Do  we  know  that  the  character  of 
religion  is  dependent  in  some  measure  on  our  deport- 
ment, and  that  according  to  our  conformity  or  non- 
conformity to  the  precepts  and  spirit  of  the  Gospel, 
we  shall  be  "a  savour  of  life  unto  life,  or,  of  death 
unto  death,"  to  the  souls  of  our  fellow  men?  How 
cheering,  how  encouraging  the  thought,  that,  if  we 
are  zealous  and  faithful,  we  shall  be  instruments  of 
glorifying  our  Master  and  saving  immortal  souls!  But, 
on  the  other  hand,  how  tremendously  awful  the  re- 
flection, that,  if  we  are  unfaithful,  and  lukewarm,  and 
inconsistent,  we  shall  prove  a  burden  and  disgrace  to 
the  church  of  God,  and  a  stumbling-block  in  the  way 
of  sinners,  over  which  multitudes  will  stumble  and 
fall,  and  plunge  headlong  into  perdition! 

O!  let  every  professing  Christian  realize  the  truth, 
that,  the  success  of  the  Gospel  and  the  prosperity  of 
religion,  depend  in  some  degree  upon  himself.  That 
he  must  prove  a  blessing,  or  a  curse,  to  the  church  of 


COMMUNICANTS.  153 

God.  That,  he  must  be  a  tree  which  the  Lord  hath  plant- 
ed, fruitful  in  the  works  of  righteousness;  or,  a  "barren 
fig-tree,"  cumbering  the  ground,  and  fit  only  to  be  cut 
down  and  cast  into  the  fire.  He  will  either  be  em- 
ployed in  the  hands  of  God  as  a  light  to  guide  others 
in  the  way  to  heaven;  or,  used  as  a  tool  of  Satan  to 
lure  miserable  victims  into  the  path-way  of  everlast- 
ing death! 

I  have  thus,  in  obedience  to  the  divine  command, 
"blown  the  trumpet  in  Zion,  and  sounded  an  alarm 
in  God's  holy  mountain."  I  have  cried — "woe  to  them 
that  are  at  ease  in  Zion!"  I  know  not  for  whose 
benefit  the  alarm  is  sounded;  nor  is  it  for  me  to  say 
to  whom  the  message  is  applicable.  There  is  ONE 
who  knoweth  and  judgeth.  I  have  "drawn  the  bow 
at  a  venture,"  and  pray  God  to  give  speed  to  the  ar- 
row and  direct  its  aim! 


154  THE  DUTIES  OF 

MEDITATION. 

It  is  a  highly  profitable  employment  for  me  often 
to  reflect  upon  the  nature  of  my  Christian  profession, 
and  the  momentous  obligations  arising  out  of  it. 
Dedicated  by  Baptism  to  the  Father,  Son  and  Holy 
Ghost; — Confirmed  by  the  imposition  of  hands,  when 
with  my  own  lips  I  took  upon  myself  the  obligations 
of  the  Christian  covenant;  and  virtually  dedicated 
anew  whenever  I  have  approached  the  Sacramental 
table;  it  would  be  an  act  of  injustice  and  impiety  to 
forget  that  "I  am  not  my  own,-' — but  belong  to  God; 
and,  am  bound,  by  the  most  solemn  and  interesting 
engagements,  "to  glorify  him  in  my  body  and  spirit, 
which  are  his." 

Do  I,  then,  strive  habitually  and  zealously  to  serve 
my  Creator,  Redeemer,  and  Sanctifier?  Do  I  mortify 
the  passions  and  lusts,  and  abstain  from  the  practices, 
which  are  offensive  in  his  sight?  Do  I  cultivate 
and  cherish  all  those  affections  and  habits  which  he 
has  required  of  his  people?  and  uniformly  labour  to 
"adorn  the  doctrine  of  God  my  Saviour  in  all  things?" 

O  my  soul!  how  often  dost  thou  perceive  in  thyself 
a  strange  mixture  of  good  and  evil!  of  heavenly 
desires  and  earthly  affections! — purposes  of  virtue  and 
tendencies  to  vice!  How  often  has  there  been  an  in- 
constancy and  vacillation  in  my  Christian  course,  cal- 
culated to  dishonour  the  Gospel,  and  place  a  stumb- 
ling-block in  the  way  of  sinners?     May  I  not,  with 


COMMUNICANTS.  155 

propriety,  adopt  the  language  of  the  Apostle:  "I  find  a 
law  in  my  members  warring  against  the  law  of  my 
mind,  and  bringing  me  into  captivity  to  the  law  of  sin 
and  death:  O  wretched  man  that  I  am!  who  shall  de- 
liver me  from  the  body  of  this  death?" 

When  I  reflect  upon  the  lukewarmness  of  my 
spirit;  the  imperfection  of  my  best  services;  my  wan- 
dering affections  and  thoughts  in  devotional  exercises; 
the  little  I  have  done  for  the  glory  of  God  and  the 
salvation  of  men; — have  I  not  reason  to  fear  and 
tremble,  lest  I  should  be  found  to  have  "kept  back 
part  of  the  price,"  and  made  an  insincere  profession 
at  the  altar?  "Enter  not  into  judgment  with  thy  ser- 
vant, O  Lord!  for  in  thy  sight  shall  no  one  living  be 
justified."  Pardon  my  deficiencies  and  sins!  Cleanse 
them  away  by  the  precious  blood  of  Jesus!  Sanctify 
me  by  the  grace  of  the  Holy  Ghost!  May  I  hence- 
forth, give  up  myself,  soul,  body  and  spirit,  without 
reserve,  to  thee! 

May  my  every  affection  be  placed  on  heavenly 
things;  my  every  power  and  faculty  consecrated  to 
the  service  of  my  God !  May  I  live  with  a  wise  re- 
ference to  the  judgment  in  all  things;  and  be  in  a 
state  of  habitual  preparation  for  my  last  account ! 
May  no  cares  of  the  world  distract  my  mind;  no 
pleasures  allure  me  from  the  path  of  duty!  May  I 
never  resign  my  soul  to  spiritual  slumber,  or  inglori- 
ous repose,  but  prove  faithful  to  my  vows,  till  my 
"warfare  is  accomplished,"  and  my  crown  is  won!     O, 


156  DUTIES  OP  COMMUNICANTS. 

for  a  heart  to  "watch  and  pray,  that  I  enter  not  into 
temptation!"  May  I  have  "my  loins  girded  about  with 
truth,  and  my  lamp  trimmed  and  burning,  and  be 
like  the  servant  who  waits  for  the  coming  of  his 
Lord;"  so  that,  when  he  cometh,  I  may  hear  from 
his  lips,  the  approving  sentence,  "well  done,  good  and 
faithful  servant,  enter  thou  into  the  joy  of  thy  Lord!" 

"A  charge  to  keep  I  have, 

A  God  to  glorify; 
A  never-dying  soul  to  save, 

And  fit  it  for  the  sky. 

From  youth  to  hoary  age, 

My  calling  to  fulfil: 
O  may  it  all  my  powers  engage 

To  do  my  Master's  will. 

Arm  me  with  jealous  care, 

As  in  thy  sight  to  live, 
And  O,  thy  servant,  Lord,  prepare 

A  strict  account  to  give. 

Help  me  to  watch  and  pray, 

And  on  thyself  rely; 
Assur'd  if  I  my  trust  betray, 

I  shall  for  ever  die." 


CHAPTER  V. 

NOTICE    OF     THE     EXCUSES     COMMONLY    OFFERED    BY 
THOSE  WHO  NEGLECT  THE  LORD' S  SUPPER. 

SECTION  I. 
The  guilt  of  neglecting  this  ordinance. 

The  very  general  neglect  of  the  Holy  Eucharist, 
forms  a  frequent  topic  of  admonition  and  reproof  on 
the  part  of  the  ministers  of  Christ,  and  awakens 
strong  feelings  of  solicitude  and  grief  in  the  bosoms 
of  all  his  friends.  A  melancholy  spectacle  is  pre- 
sented in  Christian  churches,  on  sacramental  Sab- 
baths, when  the  great  majority  of  those  who  attend 
in  the  character  of  worshippers,  though  earnestly  and 
atfectionately  invited  to  approach  the  feast  of  Zion, 
most  unthankfully  refuse  to  come; — turn  their  backs 
upon  the  altar,  and  withdraw  from  the  company  of 
their  brethren  who  "feed  upon  the  spiritual  banquet 
of  that  most  heavenly  food." 

In  the  number  of  these  neglecters  there  are  many 
who  acknowledge  the  binding  nature  of  the  divine 
commandment  in  reference  to  it,  and  are  conscious 
that  they  live  in  the  habitual  neglect  of  an  important 
duty.  They  are  convinced  that  it  has  been  regard- 
ed as  a  valuable  mean  of  grace  in  all  ages  of  the 
Christian  Church;  and  yet,  either  from  disregard  of 
14 


158  COMMON  EXCUSES 

the  Saviour's  authority,  or,  a  doubt  whether  compli- 
ance with  his  will  would  be  of  any  service,  or,  from 
some  more  culpable  cause,  they  have  never  yet  ap- 
proached the  table  and  commemorated  his  dying 
love.  What  is  such  habitual  disobedience  but  rebel- 
lion against  the  Great  Head  of  the  Church?  Is  it  not 
making  themselves  wiser  than  God?  and  virtually 
saying}  "the  table  of  the  Lord  is  contemptible?" 

Is  not  this  a  fair  interpretation  of  the  conduct  of 
those  who  never  approach  the  altar  of  God?  And 
may  not  the  same  be  said  of  those  who  being  blessed 
with  health  and  frequent  opportunities,  communicate 
only  occasionally,  but  generally  withdraw  from  the 
church  while  the  faithful  are  engaged  in  that  holiest 
and  highest  service  of  the  Christian  sanctuary?  Would 
to  God  that  all  neglecters  of  this  ordinance,  whether 
habitual  or  occasional,  might  be  convinced  of  the 
sin  with  which  they  are  chargeable!  As  one  who 
"longs  after  them  all  in  the  bowels  of  Jesus  Christ," 
whose  "heart's  desire  and  prayer  to  God  for  them  is, 
that  they  may  be  saved;"  I  would,  earnestly  and  af- 
fectionately, expostulate  with  them  on  this  deeply  in- 
teresting subject. 

There  are  some  of  you,  who  have  been  blessed 
with  pious  parents,  and  nurtured  in  the  very  lap  of 
Christianity.  You  were  taught  with  your  earliest 
accents  to  lisp  the  praises  of  your  Creator.  You 
have  for  years  sat  under  the  "droppings  of  the  sanctu- 
ary."    Sabbath  after  Sabbath,  you  have  listened  to  the 


ANSWERED.  159 

precepts  of  the  law,  and  the  promises  of  the  gospel. 
You  call  Christ  your  Lord  and  Master.  You  have 
heard  the  wonderful  story  of  his  redeeming  love,  fre- 
quently repeated,  and  presented  in  all  the  various  and 
affecting  lights  of  which  it  is  susceptible.  You  have 
been  told  of  his  "agony  and  bloody  sweat;  his  cross 
and  passion;  his  precious  death  and  burial."  You 
have  often  travelled  in  thought  through  the  drea- 
ry shades  of  Gethsemane;  have  paused  on  the  hill  of 
Calvary,  to  mingle  your  tears  with  the  blood  of  the  suf- 
fering victim;  and,  taking  a  passing  view  of  the  glo- 
ries which  surrounded  the  opened  tomb  of  the  Son 
of  God,  you  have  followed  him  to  the  heavenly 
throne  whither  he  ascended,  where  "he  ever  liveth  to 
make  intercession  for  us," — and  from  whence  he  pours 
down  gifts  upon  the  rebellious  and  guilty  children  of 
men.  You  bow  the  knee  in  token  of  your  submis- 
sion and  worship,  and  acknowledge  that  the  wonders 
of  his  love  surpass  man^s  understanding;  that  the 
blessings  of  his  religion  are  infinitely  superior  to  all 
worldly  possessions  and  enjoyments;  and,  that  with- 
out an  interest  in  his  merits,  you  must  sink  into  end- 
less woe.  And  yet, — glaring  inconsistency! — you  have 
never  commemorated  the  death  which  alone  can  give 
you  life,  nor  gratefully  acknowledged  the  Saviour's 
love  in  the  way  of  his  appointment.  If  he  had  asked 
some  great  thing  of  you,  would  you  not  have  done  it? 
If  he  had  enjoined  a  painful  duty,  would  you  not 
have  performed  it?     If  he  had  demanded  a  tedious 


160  COMMON  EXCUSES 

penance,  or  a  heavy  sacrifice,  would  you  not  cheer- 
fully have  submitted?  How  much  rather,  then,  when 
he  saith,  "do  this  in  remembrance  of  me?1' 

Remember,  be  entreated  to  remember,  that  your 
opportunities  of  obeying  this  command  will  soon 
have  passed  away.  Sabbaths  and  communion  sea- 
sons, the  commands,  and  invitations,  and  offers  of  the 
gospel,  will  soon  be  over  with  you  for  ever.  That 
Master,  who  died  for  our  sins;  who  often  spreads  his 
table  before  us  and  invites  us  to  approach  it,  will  soon 
call  upon  us  in  a  different  manner,  to  bear  our  part  in 
a  very  different  solemnity;  he  will  summon  us  with 
ivthe  shout  of  the  archangel  and  the  trump  of  God," 
to  stand  before  his  bar,  and  render  an  account  of  the 
deeds  done  in  the  body,  whether  they  be  good,  or 
whether  they  be  evil.  What  will  be  our  doom  on  that 
great  day  of  Christ's  second  appearing?  Will  they 
who  have  refused  to  honour  him  upon  earth,  expect 
to  be  honoured  by  him  then?  Will  they  who  have 
turned  their  backs  upon  the  sacramental  table  here, 
be  welcomed  to  the  marriage  supper  of  the  Lamb 
hereafter?  Can  they,  who  knowing  that  it  wTas  their 
duty  to  confess  him  before  men,  have  neglected  to 
do  it,  hope  that  he  will  confess  them  before  his  Fa- 
ther and  the  holy  angels5  The  mind  is  unwilling  to 
dwell  upon  the  thought  of  their  future  destiny;  but 
the  Saviour  himself  has  left  us  no  room  to  doubt 
what  its  awful  nature  will   be.     Whosoever  shall 


ANSWERED.  161 

DENY  ME    BEFORE     MEN,  HIM  WILL  I  ALSO  DENY   BE- 
FORE my  Father  which  is  in  heaven.* 

A  deceitful  and  corrupt  heart  is  ever  ready  to  fur- 
nish us  with  excuses  for  the  neglect  of  duty;  and  is 
especially  fertile  in  producing  very  specious  and  plau- 
sible ones  to  quiet  the  consciences  of  those  nominal 
Christians  who  absent  themselves  from  the  Lord's 
table.  But  are  they  such  excuses  as  the  Master  of 
the  feast  will  admit?  Such  as  God  will  approve? 
Such  as  will  stand  valid  in  the  day  when  the  secrets 
of  men  shall  be  judged  according  to  the  principles 
of  the  gospel?  Let  us  examine  a  few  of  them,  and 
see  whether  they  will  abide  the  test  even  of  the  fee- 
ble trial  to  which  we  can  subject  them. 

*  St.  Matt.  x.  32. 


I  A" 


162  COMMON  EXCUSES 


SECTION  II. 

An  ansiver  to  those  who  plead  the  necessary  business 
and  social  affections  of  life  as  their  excuse. 

In  the  parable  of  the  man  who  made  a  great  sup- 
per and  bade  many,  in  which  our  Lord  illustrates  the 
wickedness  and  folly  of  the  Jews  in  rejecting  the 
blessings  of  the  gospel,  the  excuses  offered  by  the 
guests  who  were  first  invited,  are  substantially  the 
same  with  those  which  are  offered  in  this  day  by  per- 
sons who  neglect  the  blessed  sacrament  of  the  Lord's 
supper.  The  "buying  a  farm,  and  wishing  to  see  it;" 
the  "purchasing  of  a  yoke  of  oxen,  and  the  necessi- 
ty of  trying  them-,"  and  the  "marrying  of  a  wife;"  are 
but  so  many  manifestations  of  that  worldly  spirit 
which  is  hostile  to  the  service  of  God.  And  so  there 
are  many  in  our  day,  who  plead  their  earthly  connex- 
ions and  attachments,  or  their  engagedness  in  world- 
ly business,  as  an  excuse  for  neglecting  the  duties  of 
religion. 

But  is  this  a  plea  which  has  any  virtue  in  it?  Can 
it  stand  before  the  scrutiny  of  reason?  or,  for  one 
moment,  abide  the  judgment  of  the  great  God?  To 
give  any  validity  to  such  an  excuse,  it  must  in  the 
first  place  be  proved,  that  the  Divine  Author  of  our 
holy  religion  has  proscribed  the  indulgence  of  natural 
affection  towards  our  wives  and  children,  and  other 


ANSWERED.  163 

friends,  as  inconsistent  with  love  to  himself;  and  re- 
quired us  to  forego  all  engagements  in  the  ordinary 
business  of  the  world,  as  incompatible  with  works  of 
piety  and  virtue.  But  is  this  the  fact?  Does  he  re- 
quire his  followers  to  be  hermits  and  misanthropes? 
This  unnatural  requisition,  has  been  made  by  some 
mistaken  and  superstitious  devotees;  but  it  is  no  less 
at  variance  with  the  genius  and  precepts  of  the  gos- 
pel, than  with  the  sensibilities  and  affections  which 
its  Divine  Author  has  implanted  in  our  bosoms.  The 
love  of  kindred, — the  exercise  of  domestic  affections, 
and  the  faithful  performance  of  all  social  duties,  can- 
not be  displeasing  to  Him  who  "wept"  at  the  grave 
of  Lazarus  his  "friend,"  and  who,  amidst  the  awful 
scene  of  the  crucifixion,  said  with  so  much  tender- 
ness to  his  mother — "woman,  behold  thy  son:"  and  to 
the  disciple — "behold  thy  mother!"  The  exercise  of 
love  to  our  earthly  friends,  when  regulated  and  re- 
strained by  the  spirit  of  religion,  and  subordinated  to 
the  love  of  God,  is  an  important  part  of  the  duty  we 
have  to  perform.  It  is  only  those  who  permit  it  to 
transcend  its  appropriate  limits,  by  loving  father  or 
mother,  wife,  or  children,  "more  than  Christ,"  who  are 
pronounced  to  be  unworthy  of  him. 

The  same  general  principle  applies,  in  all  its  force, 
to  the  business  of  the  world.  Religion  is  designed 
to  control  our  passions  and  regulate  our  conduct  in 
the  social  state  where  Providence  has  placed  us,  and 
as  inhabitants  of  a  world  where  our  wants  can  be 


164  COMMON  EXCUSES 

supplied  only  by  a  divine  blessing  upon  our  industry 
and  exertions.  It  is,  therefore,  made  our  duty  to  be 
"diligent  in  business,"  no  less  than  "fervent  in  spirit 
serving  the  Lord."  We  are  permitted  to  use  this 
world  so  as  not  to  abuse  it.  And  engagedness  in 
any  lawful  and  honest  worldly  occupation,  becomes 
sinful,  only  when  it  is  permitted  to  call  forth  our 
interest  and  engross  our  attention  so  supremely  as 
to  prevent  our  living  like  "strangers  and  pilgrims 
upon  the  earth,"  whose  treasure  is  in  heaven,  and 
whose  "affections  are  placed  on  those  things  which 
are  above,  where  Jesus  sitteth  at  the  right  hand  of 
God." 

In  the  estimation  of  those  who  are  properly  in- 
structed as  to  what  the  Christian  religion  requires,  the 
man  who  "begs  to  be  excused"  from  attending  the 
Lord's  table  on  account  of  his  engagement  in  the 
business  and  connexions  of  the  world,  virtually  con- 
fesses, that  he  prefers  earth  to  heaven,  and  is  under 
the  dominion  of  that  "love  of  the  world  which  is  en- 
mity against  God."  He  desires  to  be  excused,  not 
only  from  attending  the  sacrament,  but  from  exercis- 
ing any  of  the  affections  and  performing  any  of  the 
duties  of  true  religion.  He  begs  to  be  excused  from 
loving  God  supremely,  from  working  out  his  salvation 
with  fear  and  trembling,  from  setting  his  affections  on 
spiritual  and  heavenly  objects,  and  from  doing  any 
thing  to  serve  and  glorify  that  Holy  and  gracious  One 
who  laid  down  his  life  for  the  redemption  of  sinners. 


ANSWERED.  165 

Are  there  any  of  the  readers  of  this  volume  who 
strive  to  pacify  conscience  and  excuse  themselves 
for  a  neglect  of  the  duties  of  religion,  by  pleading 
the  engrossing  nature  of  their  worldly  engagements 
and  earthly  affections?  Let  them  pause,  and  ask,  will 
this  excuse  avail  before  God?  When  summoned  to 
his  bar,  shall  we  dare  to  plead,  "Lord,  we  were  so 
much  engrossed  by  the  cares  of  business,  that  we  had 
no  time  left  for  the  works  of  piety!  We  were  so  en- 
gaged in  providing  for  the  wants  of  our  perishing 
bodies,  that  we  could  bestow  no  attention  upon  the 
interests  of  our  immortal  souls!  Our  hearts  were  so 
filled  with  love  to  our  earthly  friends,  that  we  had  no 
room  left  in  them  for  love  to  thee,  the  Father  of  our 
spirits;  for  gratitude  and  devotion  to  thee,  the  Re- 
deemer and  Sanctifier  of  our  sinful  nature!"  Say, 
would  any  dare  to  plead  thus,  before  the  Judge  of 
quick  and  dead?  If  any  had  the  impious  temerity  to 
do  it,  what  answer  might  they  reasonably  expect? 
Would  not  the  Judge  say  to  them,  as  in  a  voice  of 
thunder,  "ye  have  loved  the  world,  and  must  perish 
with  the  world!"  "I  have  called,  but  ye  refused;  I 
have  stretched  out  my  hand,  but  ye  did  not  regard  it; 
ye  rejected  all  my  counsel,  and  would  none  of  my 
reproof:  I  will  therefore  laugh  at  your  calamity,  and 
mock,  now  that  your  fear  has  come:  ye  shall  eat  the 
fruit  of  your  own  ways,  and  perish  in  your  own  de- 
vices!" You  have,  in  time,  trampled  upon  the  offers 
of  my  love;  you  shall,  through  eternity,  experience 
the  severity  of  my  wrath! 


166 


COMMON  EXCUSES 


SECTION  III. 
The  plea  of  too  great  sinfulness  ansivered. 

There  are  others  who  plead  their  sinfulness  as  an 
excuse  for  not  receiving  the  sacrament  of  the  Lord's 
supper.  They  say,  "we  are  too  wicked  to  think  of 
performing  a  duty  so  sacred.  We  are  often  harassed 
with  evil  thoughts;  our  angry  passions  and  carnal 
lusts  are  sometimes  strongly  excited.  We  often  speak 
unguardedly  with  our  tongues,  and  occasionally  do 
things  which  are  opposed  to  the  precepts  of  the  gos- 
pel, and  inconsistent  with  a  profession  of  religion. 
We  fear,  therefore,  that  to  approach  the  table,  would 
be  to  add  to  our  guilt,  and  increase  our  condemna- 
tion." 

This  is  an  excuse  which  it  may  be  considered  diffi- 
cult to  answer,  because  it  is  offered  by  persons  of 
very  opposite  characters.  It  is  a  plea  which  belongs 
in  common  to  the  bold  and  worldly-minded  trans- 
gressor, and  the  timid,  self-condemning  penitent. 
And  cannot  safely  be  replied  to,  without  making  a 
proper  discrimination  between  them. 

It  may  be  asserted  as  a  general  truth  which  cannot 
be  controverted,  that,  the  Christian  religion,  including 
not  only  its  doctrines  and  promises,  but  also  its  ordi- 
nances and  institutions,  is  designed  for  the  benefit  of 
sinners.     Jesus  Christ  came  "not  to  call  the  righteous, 


ANSWERED.  167 

but  sinners  to  repentance."  Those  only  who  feel 
themselves  to  be  sinners,  guilty  and  perishing,  will 
duly  appreciate  him  in  his  saving  offices.,  or  receive 
his  Gospel  as  glad  tidings  of  great  joy.  The  more 
Christians  know  of  themselves,  the  more  ready  are 
they  to  acknowledge  the  deep  corruption  of  their 
hearts,  and  their  manifold  sins  of  omission  and  com- 
mission. They  realize  their  daily  need  of  the  appli- 
cation of  the  blood  of  atonement,  to  cleanse  them 
from  guilt,  and  of  the  grace  of  the  Holy  Spirit,  to 
subdue  their  passions  and  purify  their  affections. 
Whenever  they  address  the  throne  of  grace,  it  is  as 
sinners,  pleading  for  mercy  to  pardon,  and  grace  to 
help  in  every  time  of  need.  Whenever  they  ap- 
proach the  sacramental  table,  it  is,  as  sinners,  who 
but  for  an  interest  in  the  great  sacrifice  and  spotless 
righteousness  of  the  Son  of  God,  must  perish  without 
hope.  And  when  they  are  about  to  enter  the  eternal 
world,  and  take  possession  of  their  heavenly  inheri- 
tance, it  will  be  with  feelings  of  contrition  in  their 
hearts,  and  a  prayer  for  mercy  upon  their  lips.  If  it 
be  true,  therefore,  that  Christians  are  saved  as  sinners, 
from  first  to  last,  it  necessarily  follows,  that  the  bare 
fact  of  our  sinfulness,  will  not  unfit  us  for  the  com- 
munion, or  any  other  religious  duty. 

There  is,  however,  another  incontrovertible  truth, 
which  must  be  stated  in  connexion  with  this  subject. 
The  Gospel  is  a  system  of  holiness,  no  less  than  of 
grace.  It  holds  out  no  encouragement,  or  hope,  to  those 


168  COMMON  EXCUSES 

who  love  their  sins  and  wilfully  continue  in  them. 
Jt  commands  "all  men,  every  where,  to  repent."  Jt 
assures  us,  that  "except  we  repent,  we  must  all 
perish.'"  The  impenitent  cannot  enter  into  the 
kingdom  of  God.  The  Lord  views  them  as  his 
"enemies;"  and  "has  a  controversy  with  them," 
which  will  never  terminate  till  they  bow  to  the 
sceptre  of  his  grace,  or  are  "broken  in  pieces  with 
the  rod"  of  his  justice.  "If  I  regard  iniquity  in  my 
heart,  the  Lord  will  not  hear  me."  "The  sacrifices 
of  the  wicked,"  that  is,  of  the  impenitent  and  obsti- 
nate sinner,  "are  an  abomination  to  the  Lord." 

Those,  therefore,  who  plead  their  sinfulness  as  an 
excuse  for  neglecting  the  sacrament,  and  yet  live  in 
sin  from  day  to  day  without  repentance,  and  without 
earnest  prayer  for  pardoning  mercy  and  sanctifying 
grace;  do  impiously  plead  that  as  an  impediment  in 
the  way  of  duty,  which  they  are  constantly  and  wil- 
fully increasing.  They  offer  as  an  apology  for  one 
sin,  the  acknowledgment  that  they  are  daily  guilty  of 
thousands.  They  beg  to  be  excused  from  the  per- 
formance of  one  duty,  on  the  ground  that  they  live 
in  the  neglect  of  all  duties;  and  that  "their  hearts  are 
fully  set  in  them  to  do  evil!" 

The  Church  does  not  invite  you  to  come  with 
your  impenitent  and  rebellious  hearts  to  the  feast  of 
reconciliation  and  love;  but  she  asks,  "wherefore  do 
ye  not  repent  and  amend?'''  The  umvorthiness 
which  you  plead,  being   wilful   and  voluntary,  is  the 


ANSWERED.  169 

greatest  aggravation  of  your  crime.  If  you  are  not 
fit  to  communicate,  are  you  fit  to  pray?  No! 
"though  you  should  spread  out  your  hands,  God 
would  not  regard  them — though  you  should  make 
many  prayers,  he  would  not  hear  them."  "Wash  you; 
make  you  clean;  cease  to  do  evil;  learn  to  do  well;" 
or  else  presume  not  to  come  to  the  holy  table.  If 
you  are  not  prepared  to  communicate,  are  you  pre- 
pared to  die?  No!  as  impenitent  sinners,  "the  wrath 
of  God  even  now  abideth  upon  you,"  and  if  death, 
to  which  you  are  every  moment  liable,  overtakes  you 
in  your  present  state,  that  wrath  will  come  upon  you 
to  the  uttermost. 

To  the  excuses  of  the  impenitent  and  unbelieving, 
we  have  no  reply  to  offer  with  a  view  of  soothing 
their  consciences,  and  inducing  them  in  their  unre- 
newed state  to  present  themselves  as  guests  at  the 
table  of  the  Lord.  No!  they  require,  not  a  partial 
reformation  of  outward  habits,  only,  but  a  radical 
change  of  heart,  before  they  can  be  prepared  for  the 
acceptable  discharge  of  this  duty.  By  the  insincere 
performance  of  religious  acts,  the  unconverted  are 
only  adding  sin  to  sin,  and  "treasuring  up  wrath 
against  the  day  of  wrath  and  revelation  of  the 
righteous  judgment  of  God."  We  solemnly  remind 
them  that  they  "must  be  born  again."  We  earnest- 
ly exhort  them  to  "repent  and  be  converted,  that 
their  sins  may  be  blotted  out."  This  is  their  appro- 
priate work;  their  bounden  duty;  and  until  this  is 
15 


170  COMMON  EXCUSES 

done,  they  cannot  acceptably  serve  God  on  earth,  or 
be  prepared  for  admission  to  his  kingdom  in  heaven* 
But  there  are  some  humble    and  contrite  souls, 
who  are  kept  back  from  sacramental  communion,  and 
deny  themselves  one  of  the  most  precious  privileges 
of  Christianity,   under    the    influence    of  mistaken 
views  of  the  qualifications  required  in  communicants. 
It  would  be  our   delight  to  remove  the  scruples  of 
these   sincere    but    trembling  disciples,  and    minis- 
ter consolation  to  these  "mourners  in  Zion."     Their 
excuse  is  not  an  affected,  but   an  ingenuous  sense 
of  unworthiness,  deeply  felt,  and  sincerely  lamented. 
They  look  upon  the  privileges  of  attending  on  God's 
ordinances,    and    enjoying    the    blessedness   of    his 
people,  not  with  indifference, — but  as  infinitely  more 
desirable  than  all   the   possessions  and   pleasures  of 
this  world:   but  they  have  such  clear  views  of  "the 
plague  of  their   own   hearts,"  and   such  a  humbling 
consciousness  of  the  deficiencies  of  their  best  works, 
that  they  consider  it  presumption  to   believe   that 
those  privileges  and  that  blessedness  may  be  theirs. 
They  ask,  as  in  the  language  of  the  poet, 

"But  may  a  poor  bewilder'd  soul 

Sinful  and  weak  as  mine, 
Presume  to  lift  a  trembling  eye 

To  blessings  so  divine?" 

Yes!  contrite,  broken-hearted  sinner,  these  bless- 
ings, rich  and  inestimable  as  they  appear,  are  design- 
ed for  such  as  thee.     "God  taketh  the  poor  out  of 


ANSWERED.  171 

the  dust,  that  he  may  set  him  with  princes,  even  with 
the  princes  of  his  people."  Thou  hungerest  and 
thirstest  after  righteousness;  and  the  promise  is, 
"thou  shalt  be  filled."  All  the  blessings  of  salvation," 
so  dearly  purchased  by  the  blood  of  Jesus,  are  free- 
ly offered  to  thy  acceptance,  because  thou  feelest  thy 
need  of  them.  The  invitation  is,  "ho!  every  one  that 
thirsteth,  come  ye  to  the  waters;  buy  wine  and  milk 
without  money  and  without  price."  "Come  unto  me, 
all  ye  that  are  weary  and  heavy  laden,  and  I  will  give 
you  rest."  Thou  thirstest  for  the  waters  of  salvation; 
go  to  the  living  fountain,  and  drink  a  full  supply. 
Thou  art  weary  and  heavy  laden  with  the  burden  of 
sin;  recline  upon  the  Saviour  by  faith,  and  thou  shalt 
find  that  present  peace  which  is  the  earnest  and  fore- 
taste of  everlasting  rest.  Thou  hast  nothing  to 
carry  with  thee  to  the  table  of  thy  Lord  to  procure  a 
favourable  reception;  and,  blessed  be  his  name!  "all 
the  fitness  he  requireth,  is,  to  feel  thy  need  of  him," 
Go,  just  as  thou  art,  humbled  and  mourning  under 
a  sense  of  sin,  and  rest  assured  thou  shalt  be  com- 
forted. Go,  saying,  "Father,  I  have  sinned  against 
heaven,  and  in  thy  sight,  and  am  not  worthy  to  be  cal- 
led thy  son."  He  will  "bring  forth  the  best  robe,  and 
put  it  on  thee,  and  will  put  a  ring  on  thy  hand"  as  a 
token  of  love,  "and  shoes  on  thy  feet;"  and  thou  shalt 
be  "glad,"  with  the  angels  and  saints  who  will  rejoice 
at  thy  gracious  reception.  Go,  renouncing  thy  own 
righteousness,  and  making  mention  of  Christ's  right- 


172  COMMON  EXCUSES 

eousness,  even  of  his  only, — and  thou  shalt  be  joy- 
fully welcomed  to  all  the  privileges  of  the  household 
of  faith. 

"Come,  freely  come,  by  sin  opprest, 
On  Jesus  cast  thy  weighty  load; 

In  him  thy  refuge  find,  thy  rest, 
Safe  in  the  mercy  of  thy  God: 

Thy  God's  thy  Saviour!  glorious  word! 

O  hear,  believe,  and  bless  the  Lord! 

As  spring,  the  winter,  day  the  night, 

Peace,  sorrow's  gloom  shall  chase  away; 

And  smiling  joy,  a  seraph  bright, 

Shall  tend  thy  steps,  and  near  thee  stay, 

Whilst  glory  weaves  th'  immortal  crown, 

And  waits  to  claim  thee  for  her  own." 


ANSWERED.  173 


SECTION  IV. 


The  fear  of  incurring  damnation  by  unworthily 
receiving  the  Lord's  Supper,  considered. 

There  are  some,  who  have  all  the  essentials  of  the 
Christian  character,  and  might  approach  the  Lord's 
table  with  profit  and  acceptance,  but  are  kept  back  by 
a  misapprehension  of  the  awful  language  employed  by 
the  Apostle  Paul  in  addressing  the  careless  members 
of  the  church  at  Corinth.  "Whosoever  shall  eat  this 
bread  and  drink  this  cup  of  the  Lord  unworthily,  shall 
be  guilty  of  the  body  and  blood  of  the  Lord.  But 
let  a  man  examine  himself,  and  so  let  him  eat  of  that 
bread,  and  drink  of  that  cup.  For  he  that  eateth  and 
drinketh  unworthily,  eateth  and  drinketh  damnation 
to  himself,  not  discerning  the  Lord's  body."* 

It  seems  necessary  to  a  proper  understanding  of 
these  words,  that  we  should  glance  at  the  state  of  the 
Corinthian  Church  at  the  time  when  this  Epistle  was 
addressed  to  its  members.  It  is  manifest  that  they  had 
lost  much  of  the  simplicity  and  purity  required  by  their 
profession.  They  were  divided  into  jarring  sects 
and  factions.  "One  said,  I  am  of  Paul,  and  another, 
I  of  Apollos,  and  a  third,  I  of  Cephas,  and  a  fourth, 
I  of  Christ."-)-  They  were  so  regardless  of  the  disci- 
pline which  is  essential  to  the  purity  of  the  Church, 

*  1  Cor.  11.  27—29,        f  1  Cor.  1.  12. 
15* 


174  COMMON  EXCUSES 

that  they  permitted  some  who  had  been  guilty  of  the 
grossest  crimes,  to  continue  in  its   communion,  and 
enjoy  all  its  privileges.*     Indeed,  they  had  become 
so  exceedingly  corrupt  and  carnal,  that  even  the  most 
sacred  and  important  ordinance  of  Christianity,  had, 
in  their  hands,  degenerated  into  an  ordinary  worldly 
feast.     "When  ye  come  together,  therefore,  into  one 
place,  this  is  not  to  eat  the  Lord's  Supper.     For  in 
eating,  every  one  taketh   before  other  his  own  sup- 
per; and  one  is   hungry,   and  another  is   drunken. 
What!  have  ye  not  houses  to  eat  and  to  drink  in?  or 
despise  ye  the  Church  of  God,  and  shame  them  that 
have  not?     What  shall  I  say  to  you?     Shall  I  praise 
you  in  this?  I  praise  you  not."f     The  sin  of  the  Co- 
rinthians in  reference  to  the  Lord's  Supper,  condemn- 
ed by  the  Apostle,  consisted  in  their  eating  the  bread 
and  drinking  the  cup,  without  discerning  the  Lord's 
body-X     They  received  it  as  a  common  meal,  and 
not  as  the  divinely  instituted  memorial  of  the  sacri- 
fice of  Christ.     If  we  are  not  mistaken  in  our  views 
of  the  particular  nature  of  their  offence,  it  was  one 
of  no  ordinary  character.     It  was  an  awful  profana- 
tion of  a  religious  rite,  which  richly  deserved   the 
sentence  pronounced,  even  in  the  ordinary  accep- 
tation of  the  terms. 

But,  even  here,  we  are  called  upon  to  admire  the 
goodness   no   less   than   the   severity  of  God:   and 

*  1  Cor.  5.  1—7.     |  1  Cor.  11.20,21.     \  Ibid.  29  v. 


ANSWERED.  175 

to  behold  his  judgments  tempered  with  mercy.     Pro- 
voking  as  the  crimes  of  the  Corinthians  must  have 
been  to  him,  he  did  not  consign  them  over  to  eternal 
damnation;  but,  as  the  original  word  may,  and  ought 
to   be  translated,   he  visited  them   with  judgment. 
This    judgment   consisted   of    temporal    afflictions. 
"For  this  cause,  many  are  weak  and  sickly  among 
you,  and  many  sleep."*     And  for  what  purpose  were 
those  afflictions  sent?      As  temporal    afflictions  are 
commonly  employed  by  divine  providence  to  chastise 
sin,  and  lead  sinners  to  repentance,  it  is  fair  to  pre- 
sume that   such  was  their  design  in  the  instance  al- 
luded to:    and   that    the  sinning    Corinthians  were 
"delivered  over  to  Satan  for  the  destruction  of  the 
flesh,  that  their  spirits  might  be  saved  in  the  day  of 
the  Lord  Jesus:"f  Or,  in  the  words  which  the  Apos- 
tle employed  with  an  especial  reference  to  the  case; 
they  "were  chastened  of  the   Lord,  that  they  should 
not  be  condemned  with  the  world."J 

The  alarming  passage,  therefore,  when  rightly  in- 
terpreted and  understood,  affords  no  ground  for  the 
extravagant  fears  which  it  has  sometimes  occasioned 
in  the  minds  of  the  timid  and  conscientious.  There 
is  not  the  slightest  probability  that  a  duly  instructed 
Christian  of  this  day  will  fall  into  the  gross  error 
which  prevailed  in  the  Church  of  Corinth  in  an  age 
of  great  ignorance  and  sensuality. 

*lCor.  11.  SO.     f  1  Cor.  5.  5.     J  1  Cor.  11.  32. 


176  COMMON  EXCUSES 

But  still,  some  of  the  nicely  scrupulous  may  ask, 
"why  does  the  Church,  in  her  exhortations  in  the 
communion  service,  dwell  so  much  upon  the  impor- 
tance of  "worthily"  receiving  the  holy  sacrament, 
and  "the  great  danger  of  receiving  the  same  unwor- 
thily?" A  few  words  on  this  point,  will  be  sufficient. 
There  is  a  great  difference  between  being  worthy  to 
receive  the  sacrament,  and  worthily  receiving  it.  The 
only  difficulty  arises  from  the  sense  in  which  the 
words  worthily  and  unworthily  are  employed  by  the 
Church.  That  she  does  not  use  them  in  the  com- 
monly received  sense,  as  implying  the  presence  or 
the  absence  of  merit  in  the  attendants  upon  her  ser- 
vices, will  be  manifest  if  we  look  at  the  collect  for 
Ash-Wednesday.  "Almighty  and  everlasting  God, 
who  hatest  nothing  that  thou  hast  made,  and  dost  for- 
give the  sins  of  all  those  who  are  penitent,  create  and 
make  in  us,  new  and  contrite  hearts,  that  we  worthily 
lamenting  our  sins  and  acknowledging  our  wretch- 
edness, may  obtain  of  thee,  the  God  of  all  mercy, 
perfect  remission  and  forgiveness,  through  Jesus 
Christ  our  Lord."  Now,  surely  the  Church  is  not 
guilty  of  the  absurdity  of  teaching  her  children  to 
speak  of  themselves  in  the  presence  of  the  heart- 
searching  God,  as  meritorious  sinners:  or,  of  their 
confessions  of  sin  and  lamentations  of  wretchedness, 
as  having  any  thing  in  them  to  merit,  or  be  worthy 
of,  the  divine  forgiveness.  She  simply  uses  the  word 
worthily,  as  expressive  of  what  "is  suited  to"   our 


ANSWERED.  177 

condition  and  character;  which  is  a  legitimate,  though 
now  almost  obsolete,  meaning  of  the  term.  She 
teaches  us  to  pray  that  we  may  suitably  lament  our 
sins,  and  acknowledge  our  wretchedness. 

So,  when  she  "speaks  of  "worthily"  receiving  the 
holy  communion,  she  simply  means  suitably  receiv- 
ing it;  or,  in  other  words,  receiving  it  with  those  views 
and  feelings  which  become  us  as  penitent  sinners, 
who  have  no  hope  but  in  the  mercy  of  God,  and  the 
merits  of  our  Lord  Jesus  Christ.  All  who  go  to  the 
Lord's  table  v\ith  impenitent,  unbelieving,  and  carnal 
hearts,  incur  the  guilt  of  "eating  and  drinking  un- 
worthily." But  they  who  go  there  with  "a  true  pen- 
itent heart,  and  lively  faith:  with  gratitude  for  God's 
mercy  through  Christ,  and  love  to  all  mankind,"  do 
"worthily  receive  the  most  precious  food  of  the  body 
and  blood  of  Jesus." 


178  COMMON  EXCUSES 


SECTION  V. 

The  fear  of  dishonouring  the  Christian  profession, 
noticed. 

Does  any  reader  of  these  pages  say,  "my  principal 
difficulties  are  removed:  the  blessed  sacrament  has 
been  stripped  of  the  greatest  terrors  with  which  my 
imagination  had  invested  it:  I  know  that  it  is  my  du- 
ty to  receive  it,  and  feel  condemned  whenever  I  ne- 
glect to  do  so:  I  do  sincerely  repent  of  my  sins,  be- 
lieve in  Jesus,  and  desire  to  follow  him  in  newness  of 
life:  I  am  almost  resolved  to  go  to  the  Lord's  table, 
and  join  myself  to  his  people  in  a  perpetual  cove- 
nant; it  would  be  my  greatest  pleasure  to  do  so,  but 
— I  am  such  a  weak  and  erring  creature,  that  I  fear 
I  shoidd  afterwards  fall  away  from  God,  and  bring 
dishonour  upon  the  Christian  cause,  as  well  as  ruin 
upon  my  guilty  soul?" 

O,  how  great  is  the  inconsistency  and  folly  of  the 
human  mind!  You  have  a  distressing  conviction  of 
your  weakness,  and  yet  refuse  to  go  to  the  strong  for 
strength!  You  lament  your  own  proneness  to  sin, 
and  yet  will  not  apply  to  Him  who  alone  can  subdue 
your  corruptions  and  cleanse  away  your  sins!  You 
have  a  great  fear  of  dishonouring  the  gospel  after 
having  received  the  sacrament;  but  have  you  not 
more  reason  to  fear  and  tremble  on  account  of  the  sin 


ANSWERED.  179 

you  are  constantly  committing  by  habitual  disobedi- 
ence to  the  solemn  dying  commandment  of  the  Lord 
Jesus  Christ? 

If  you  are  a  frail,  sinful,  perishing  creature,  "to 
whom  can  you  go  but  unto  Him?  He  alone  has  the 
words  of  eternal  life." — You  are  certain  that  you 
commit  sin  in  neglecting  the  communion,  and  yet 
you  continue  to  neglect  it,  through  a  fear  that  you 
may  commit  sin  after  receiving  it!  But  will  you  not 
be  less  likely  to  fall  into  sin,  when  restrained  from 
the  commission  of  it  by  sacramental  vows  and  en- 
gagements, than  before?  Yes!  after  you  have  gone 
to  the  Lord's  table,  publicly  professed  his  name,  and 
attached  yourself  to  his  people; — You  will  feel  very 
differently  from  what  you  now  do.  The  remem- 
brance of  those  sacred  acts  and  associations,  will 
constantly  remind  you  that  you  belong  to  God;  will 
prompt  you  habitually  to  watch  and  pray  that  you  be 
not  led  into  temptation;  and  powerfully  stimulate 
your  efforts  to  adorn  the  doctrine  of  God  your  Sa- 
viour in  all  things. 

You  dread  the  idea  of  apostacy;  and  it  is  right  to 
distrust  your  own  heart,  and  refuse  to  rely  upon  your 
own  strength.  But  you  forget  who  it  is  that  has  said 
"my  strength  shall  be  made  perfect  in  thy  weakness: 
as  thy  day  is,  so  shall  thy  strength  be." — Have  not 
thousands  and  tens  of  thousands,  in  all  ages  of  the 
Church,  lived  as  becometh  the  Gospel,  and  died  in 
the  triumphs  of  faith?     And  will  not  the  same  grace 


ISO  COMMON    EXCUSES 

be  sufficient  for  you,  which  wrought  so  effectually  in 
them?  Yes!  Jesus  is  able  and  willing  "to  save  unto 
the  uttermost  all  that  come  unto  God  by  him.-' 
Rely  then  upon  his  promises.  Go  to  his  table,  con- 
secrating yourself  to  him,  and  you  shall  find  "mercy" 
to  pardon,  and  "grace  to  help  in  every  time  of  need." 
You  should  have  no  doubt,  that  He  who  has 
merit  to  procure  the  forgiveness  of  all  your  past  sins, 
has  grace  enough  to  strengthen  you  for  all  your  future 
duties.  If  you  rely  upon  him  by  faith,  he  will  ena- 
ble you  to  "go  from  strength  to  strength"  on  your 
way  to  the  heavenly  "Zion."  He  will  cause  your 
"path  to  shine  brighter  and  brighter  unto  the  perfect 
day."  He  will  "keep  you  from  falling,  and  present 
you  faultless  before  the  presence  of  his  Father's 
glory,  with  exceeding  joy." 


ANSWERED.  181 


MEDITATION. 


Again  and  again,  has  the  gracious  Redeemer  invit- 
ed me  to  come  to  his  table,  for  the  purpose  of  com- 
memorating his  dying  love  and  receiving  the  tokens 
of  his  mercy.     But  alas!  how  often  have  I  most  un- 
thankfully  refused  his  invitation?     How  ready  has  my 
sinful  heart  been  to  suggest  excuses  for  treating  his 
kind    offer   with   neglect,  and    disobeying  his  most 
righteous  command?     I  have  pleaded  the  love  of  my 
friends,  and  my  engagedness  in  the  necessary  business 
of  the  world.     But,  how  futile  the  plea?     For,  a  gra- 
cious God,  allows,  nay  requires  me,  to  cherish  a  rea- 
sonable affection  to  my  kindred,  and  to  "use  the  world 
as  not  abusing  it."     Any  engagements  or  affections, 
therefore,  which  interfere  with  my  duty  to  him,  prove 
only  that  I  am  a  rebellious  and  disobedient  sinner; 
and  instead  of  being  offered  as  an  excuse  for  my 
neglect,  should   lead  me  to  cry  for  mercy,  and  pray 
"create  in  me  a  clean  heart,  O  God,  and  renew  a 
right  spirit  within  me!" 

1  have  offered  as  an  excuse,  my  own  unworthiness: 
my  fear  of  eating  and  drinking  damnation  to  myself; 
and  a  dread  of  living  inconsistently  with  a  Christian 
profession,  and  bringing  disgrace  upon  the  cause  of 
religion.  These  excuses  are  indeed  plausible,  and 
have  the  appearance  of  humility;  but,  O  my  soul,  how 
do  they  appear  to  Him  who  searcheth  the  heart? 
16 


182  COMMON    EXCUSES 

Will  they  avail  thee  when  thou  art  summoned  before 
the  bar  of  God? 

I  am  indeed  unworthy  of  the  least  of  all  God's 
mercies,  much  more  of  the  distinguished  honour  of 
going  as  a  guest  to  his  table,  and  receiving  the  sym- 
bols of  the  Redeemer's  body  and  blood.  I  am  a 
poor,  weak,  guilty,  hell-deserving  sinner.  But  is  it 
not  "a  faithful  saying  and  worthy  of  all  acceptation, 
that  Christ  Jesus  came  into  the  world  to  save  sinners, 
of  whom  I  am  chief?"  [s  not  the  Gospel,  with  all 
its  promises;  the  Church,  with  all  its  ordinances;  de- 
signed for  the  benefit  of  sinners?  Do  not  the  most 
sincere  and  devoted  servants  of  God,  even  when  sur- 
rounding his  table  and  receiving  renewed  assurances 
of  his  love,  confess  that  they  have  "sinned  against 
him  in  thought,  word  and  deed,  most  justly  provoking 
his  wrath  and  indignation?"  It  is  manifest,  therefore, 
that,  to  receive  "worthily"  means  only,  to  receive 
with  the  repentance,  and  faith,  and  other  graces, 
which  are  suited  to  sinners  looking  for  mercy  and 
acceptance  through  the  merits  of  the  Saviour. 

To  beg  to  be  excused,  therefore,  on  the  plea  of 
unworthiness,  is  to  seal  the  sentence  of  my  condem- 
nation. It  is  to  confess  that  I  have  not  the  feelings 
which  are  suited  to  my  condition  as  a  sinner: — that 
I  have  no  repentance  for  sin;  no  reliance  upon  the 
merits  of  the  Redeemer;  no  disposition  to  serve  God. 
It  is  to  offer  as  an  excuse  for  neglect  of  duty,  an  un- 
humbled  and  impenitent  heart.     To  make  an  avowal 


ANSWERED.  183 

that  I  am  still  determined  to  rebel  against  the  Lord's 
authority,  and  disobey  his  laws! 

Such,  O  my  soul,  are  the  excuses  with  which 
conscience  has  hitherto  been  lulled,  when  stripped 
q[  their  plausible  disguises,  and  exposed  to  view  in 
all  their  real  weakness  and  deformity.  "J  am  asham- 
ed, yea,  confounded  before  God,"  that  I  have  so  fre- 
quently dared  to  rely  upon  them.  But  henceforth,  I 
abandon  them  for  ever;  knowing,  that  when  I  stand 
before  the  bar  of  judgment,  they  can  afford  me  no 
protection,  but  will  leave  me  in  the  speechlessness  of 
conscious  guilt,  before  my  Maker. 

I  yield  to  the  force  of  reason,  and  the  influences 
of  grace!  Henceforth,  J  will  serve  the  Lord!  Sin- 
ner as  I  am,  deserving  nothing  but  indignation  and 
wrath,  I  will,  with  an  humble  and  penitent  heart, 
trust  in  the  merits  of  Him  who  died  for  sinners. 
Lord!  I  surrender.  I  lay  down  the  weapons  of  my 
rebellion.  I  give  myself  up  to  thee,  to  be  washed 
in  the  blood  of  the  atonement,  and  sanctified  by  the 
spirit  of  grace.  "I  will  wash  my  hands  in  innocency, 
and  so  will  I  compass  thine  altar,  O  Lord!"  I  will 
go  forward  to  thy  table  without  fear  of  condemnation, 
because  I  rely  upon  that  precious  "blood  which 
cleanseth  from  all  sin."  I  will  go  without  fear  of 
disgracing  my  profession,  because  thy  "strength  shall 
be  made  perfect  in  my  weakness,"  and  "thy  grace 
shall  be  sufficient  for  me."  I  will  go  without  fear 
of  final  apostacy,  because  my  soul  rests  upon  the 


184  COMMON  EXCUSES  ANSWERED. 

promise  of  being  "kept  by  the  power  of  God  through 
faith  unto  salvation." 

Henceforth,  "/  am  the  Lord's."  Henceforth,  I 
will  "follow  the  Lamb  whithersoever  he  goeth." 
Henceforth,  my  back  shall  be  turned  upon  the  world, 
my  face  shall  be  directed  Zion-ward,  and  the  noble 
resolution  of  St.  Paul  shall  be  mine: — "This  one  thing 
I  do;  forgetting  the  things  which  are  behind,  and 
reaching  forward  to  those  which  are  before,  I  press 
towards  the  mark,  for  the  prize  of  my  high  calling  of 
God  in  Christ  Jesus." 

"Awake  my  soul,  stretch  every  nerve, 

And  press  with  vigour  on, 
A  heavenly  race  demands  thy  zeal, 

And  an  immortal  crown. 

A  cloud  of  witnesses  around, 

Hold  thee  in  full  survey; 
Forget  the  steps  already  trod, 

And  onward  urge  thy  way. 

'Tis  God's  all-animating  voice, 

That  calls  thee  from  on  high; 
'Tis  his  own  hand  presents  the  prize 

To  thine  uplifted  eye. 

Then,  wake,  my  soul,  stretch  every  nerve, 

And  press  with  vigour  on; 
A  heavenly  race  demands  thy  zeal, 

And  an  immortal  crown." 


CHAPTER  VI. 

REMARKS  ON  "THE  ORDER  FOR  THE  ADMINISTRA- 
TION OF  THE  LORD'S  SUPPER,  OR,  HOLY  COMMU- 
NION," IN  THE  PROTESTANT  EPISCOPAL  CHURCH. 

Among  the  many  causes  of  gratitude  to  Almighty 
God  which  distinguish  our  lot  as  Protestant  Episco- 
palians, it  is  not  one  of  the  least,  that  we  are  fa- 
voured with  a  scriptural  and  established  Liturgy; 
which  is  entitled  to  the  warmest  commendation,  not 
only  as  a  directory  for  public  worship,  but,  also,  as  a 
standard  and  preservative  of  sound  doctrine. 

The  Prayer-Book  has  been  beautifully  and  appro- 
priately styled,  "the  daughter  of  the  Bible;"  and,  pro- 
bably, there  is  no  other  work  of  human  composition 
which  has  embodied  so  much  of  the  substance  and 
spirit  of  the  heavenly  Oracles.  Extracts  from  the  Bible, 
in  the  form  of  Gospels,  Epistles,  and  Psalter,  consti- 
tute the  greater  part  of  the  volume: — and  throughout 
the  collects  and  prayers,  the  spirit  of  the  Divine  Word 
breathes,  and  glows,  and  animates  the  whole.  What 
can  be  more  chaste  and  spiritual,  than  its  devotional 
services?  What  more  humble  and  meek,  than  its 
penitential  confessions?  What  more  fervent  and 
comprehensive,  than  its  acts  of  intercession?  What 
more  full,  ardent,  and  seraphic,  than  its  adorations 
16* 


186  REMARKS  ON  THE 

and  thanksgivings?  How  many  of  the  followers  of 
Christ  in  this  day,  have  felt  their  hearts  glow  with 
heavenly  ardour — as  if  touched  with  a  live  coal  from 
the  altar, — and  experienced  the  sublime  delights  of 
spiritual  communion,  in  the  use  of  those  prayers  and 
praises  in  which  saints  and  martyrs  of  every  age, 
have  poured  forth  their  devotions  to  the  Lord?  And 
eternity  only  can  disclose  the  multitude  of  instances, 
in  which  the  use  of  them  has  alleviated  the  pains  of 
disease,  assuaged  the  fears  of  the  mariner  amidst  the 
terrors  of  the  ocean,  cheered  the  desolations  of  the 
prison,  and  softened  the  bed  of  death. 

The  Liturgy  is  entitled  to  veneration,  not  only 
as  a  devotional  work,  but  as  a  compend  of  sound 
Christian  theology.  All  the  fundamental  and  impor- 
tant doctrines  of  the  gospel  are  interwoven  through- 
out its  various  offices;  and  while  our  congregations 
statedly  use  it,  they  will  be  secured  against  the  intro- 
duction of  gross  and  flagrant  heresy. 

It  is  well  known,  that,  in  the  Presbyterian  churches 
in  England,  the  established  church  of  the  same  de- 
nomination in  Scotland,  and  among  the  descendants 
of  the  Puritans  in  New  England,  an  extensive  influ- 
ence has  been  acquired  by  those  who  "deny  the  Lord 
that  bought  them,  and  count  the  blood  of  the  covenant 
an  unholy,"  or  at  least,  useless  thing.  And  what 
cause  shall  be  assigned  for  this  lamentable  defection 
and  degeneracy?  In  the  opinion  of  the  Rev.  Dr« 
Claudius  Buchanan — an   opinion,  which  none  who 


COMMUNION  SERVICE.  187 

know  the  character  of  that  pious  and  "catholic  man  will 
ascribe  to  the  influence  of  bigotry — it  is  chiefly  owing 
to  the  want  of  a  sound  and  evangelical  Liturgy.  In- 
deed, it  is  now  acknowledged  by  many  pious  clergy- 
men and  others,  of  these  different  denominations,  that 
the  want  of  an  orthodox  and  established  formulary  of 
worship,  has  opened  a  wide  door  for  the  admission 
of  the  most  beguiling  and  pernicious  heresies  into 
their  communions; — and  that  ours,  forms  an  impreg- 
nable bulwark  against  them. 

What  would  have  been  the  state  of  our  branch  of 
the  Christian  church,  had  we  been  destitute  of  a  fixed, 
sound,  and  spiritual  Liturgy,  God  only  knows.  It  has 
always  preserved  us  from  the  open  and  avowed  re- 
jection of  orthodox  doctrine.  And  in  former  times, 
when  the  Pelagian  and  other  heresies,  have  been  dealt 
out  from  some  of  our  pulpits,  evangelical  prayers  and 
scriptural  instructions,  as  a  sure  antidote  to  the  evil, 
continued  to  be  administered  from  the  desk.  The 
pure  flame  which  was  first  lighted  up  by  Christ  and 
his  Apostles, — and  again  rekindled  at  the  reformation, 
has  continued  to  burn  in  our  Prayer-Book,  unquench- 
ed  by  the  floods  of  heresy  and  false  philosophy;  and 
has,  in  successive  ages,  illuminated  the  path  of  many 
a  traveller  on  his  way  to  the  heavenly  Zion.  We  be- 
lieve that  the  Liturgy  is,  under  God,  next  to  the 
Bible,  the  standard  around  which  many  of  the  sol- 
diers of  the  cross,  who  now  disregard  it,  will  one 
day  rally;  next  to  the  Bible,  we  believe  it  is  the  ark 


188  REMARKS  ON  THE 

in  which  the  truth  as  it  is  in  Jesus  will  be  preserved 
to  the  end  of  time. 

Every  office  in  our  Liturgy  is  excellent  in  its  kind, 
and  may  lay  claim  to  as  great  a  freedom  from  error 
as'is  consistent  with  the  acknowledged  fact,  that  its  au- 
thors were  uninspired  men,  subject  to  the  infirmities 
of  our  common  nature.  But  the  "order  for  the  admin- 
istration of'the  Lord's  Supper,"  is  a  complete  service 
in  itself.  Here  we  may  find  the  excellencies  of  the 
ancient  Liturgies  condensed.*  It  contains  instruction 

*"As  to  the  primitive  and  original  form  of  administra- 
tion, since  it  does  not  appear  that  our  Saviour  prescrib- 
ed any  particular  method,  most  churches  took  the  liberty 
to  compose  Liturgies  for  themselves;  which,  perhaps,  be- 
ing only  the  forms  used  by  the  founders  of  each  church, 
a  little  altered  and  enlarged,  were,  in  honour  of  those 
founders,  distinguished  by  their  names.  For  thus  the 
Liturgies  of  Jerusalem,  Alexandria,  and  Rome,  have 
been  always  called  St.  James's,  St.  Mark's,  and  St.  Cle- 
ment's. But,  however,  none  of  these  being  received  as 
of  divine  institution,  therefore  St.  Basil  and  St.  Chrysos- 
tom,  St.  Ambrose  and  St.  Gregory,  in  after-ages  each 
of  them  composed  a  Liturgy  of  their  own.  And  so  the 
excellent  compilers  of  our  Common  Prayer,  following 
their  example,  no  otherwise  confined  themselves  to  the 
Liturgies  that  were  before  them,  than  out  of  them  all  to 
extract  an  office  for  themselves:  and  which,  indeed,  they 
performed  with  so  exact  a  judgment  and  happy  success, 
that  it  is  hard  to  determine,  whether  they  more  endea- 
voured the  advancement  of  devotion,  or  the  imitation  of 
pure  antiquity." — Wheatly  on  the  Common  Prayer* 


COMMUNION  SERVICE.  189 

as  to  the  most  important  graces  and  duties  of  the 
Christian;  acts  of  humiliation  and  confession;  forms 
of  supplication  for  ourselves,  and  intercession  for 
others;  solemn  professions  of  faith  in  the  great  doc- 
trines of  our  holy  religion, — and  the  most  fervent 
ascriptions  of  thanksgiving  and  praise,  for  all  the 
mercies  we  have  received,  whether  temporal  or 
spiritual. 

If  all  the  rest  of  the  Prayer-Book  were  lost,  yet, 
if  this  office  were  preserved,  every  thing  would  be 
retained  that  is  essential  to  public  worship. 

So  admirably  adapted  is  this  service  to  its  designed 
end,  that  we  might  easily  deduce  from  it,  all  that  is 
necessary  to  be  known  respecting  the  nature  of  the 
Lord's  Supper,  the  benefits  to  be  expected  from  it, 
the  qualifications  required  in  its  recipients,  and  the 
obligations  which  it  imposes  upon  them.  There 
could  not,  perhaps,  be  a  more  useful  treatise  on  the 
sacrament,  than  a  judicious  and  spiritual  commentary 
upon  this  valuable  office.  But  the  preceding  pages 
have  been  so  much  enriched  by  copious  extracts 
from  it,  that  we  must  forego  the  pleasure  and  benefit 
of  a  particular  analysis,  and  content  ourselves  by 
giving,  in  this  concluding  chapter,  a  cursory  glance  at 
its  different  parts.* 

*  The  general  usage  of  modern  days,  is  to  introduce 
this  service  as  a  component  part  of  the  Morning  Prayer, 
on  communion  days;  and  in  many  churches,  a  part  of  it  is 
thus  used  on  all  Sundays  and  holy  days.     But  originally, 


190  REMARKS  ON  THE 

The  Church  requires  her  children  at  all  times,  and 
especially  when  about  to  enter  upon  any  important 
engagement,   to   realize   their   own    ignorance   and 

it  was  a  distinct  service,  and  used  at  a  different  time  from 
the  Morning  Prayer.  It  is  worthy  of  reflection  on  the 
part  of  the  authorities  of  the  church,  whether  the  blend- 
ing of  separate  services,  each  complete  in  itself,  into  one, 
does  not  extend  our  morning  worship  to  an  unreasonable 
length;  and  thus,  increase  the  difficulty  of  winning  those 
who  are  now  aliens  from  our  communion,  and  at  the  same 
time,  lead  many  of  our  own  members  (the  aged,  the  ill- 
firm  and  others,)  to  view  that  as  a  penance,  which  should 
be  to  them  a  source  of  satisfaction  and  delight?  If  there 
should  be  a  return  to  primitive  practice  in  this  respect, 
might  we  not  reasonably  hope,  that  our  church  would 
more  rapidly  "enlarge  the  place  of  her  habitation,'"  and 
that  the  comfort  and  edification  of  her  members  would 
be  promoted  thereby? 

Wheatly  says — "the  offices  are  still  as  distinct  as  ever, 
and  ought  still  to  be  read  at  different  times.  A  custom 
which  Bishop  Overall  says,  was  observed  in  his  time,  in 
York  and  Chichester;*  and  the  same  practice,  Mr.  Johnson 
tells  us,  prevailed  at  Canterbury,  long  since  the  restora- 
tion, as  it  did  very  lately,  if  it  does  not  still,  at  the  cathe- 
dral of  Worcester.  It  is  certain,  that  the  communion 
office  still  every  where  retains  the  old  name  of  the 
second  service;  and  Bishop  Overall,  just  now  mentioned, 
imputes  it  to  the  negligence  of  ministers,  and  the  care- 
lessness of  people,  that  they  are  ever  huddled  together 
into  one  office."— -Wheatly— -page  260.  Oxford  ed.  1810. 

*See  Dr.  Nichols's  additional  notes,  page  36. 


COMMUNION   SERVICE.  191 

"weakness,  and  implore  light  and  succour  from  above. 
Accordingly,  this  service  is  commenced  upon  our 
knees:  and  we  are  first  required  (the  Lord's  prayer 
having  been  previously  used  in  the  morning  prayer,) 
to  beseech  "Almighty  God,  unto  whom  all  hearts  are 
open,  all  desires  known,  and  from  whom  no  secrets 
are  hid,"  that  he  would  "cleanse  the  thoughts  of  our 
hearts  by  the  inspiration  of  his  Holy  Spirit;  that  we 
may  perfectly  love  him,  and  worthily  magnify  his 
holy  name." 

How  important  is  it,  that  we  should  enter  into  the 
spirit  of  this  affecting  prayer!  So  manifold  are 
our  infirmities,  so  deep  our  corruptions,  so  fickle  our 
minds,  and  so  inconstant  our  purposes  of  good;  that 
unless  the  thoughts  of  our  hearts  are  cleansed  by 
the  inspiration  of  the  Spirit,  we  can  present  nothing 
to  God  but  an  offering  of  pollution:  and  unless  Ho 
works  in  us  to  will  and  to  do  of  his  good  pleasure, 
even  the  glowing  sentences  of  devotion  contained  in 
this  service,  will  come  freezing  from  our  lips;  and 
our  participation  in  the  sacrament  of  the  altar,  will 
be  but  a  lifeless  piece  of  formality,  and  increase  the 
already  accumulated  load  of  our  transgressions. 
This  feeling  of  dependence  on  the  Holy  Ghost,  as 
the  author  of  all  good  thoughts,  holy  affections,  and 
righteous  works,  with  which  we  commence  the  ser- 
vice, should  be  kept  up  till  its  close:  for  without  it,^ 
we  cannot  hope  for  communion  with  God:  without  it, 
we  cannot  possibly  partake  of  the  privileges  of  the 


192  REMARKS  ON  THE 

true  "circumcision,  who  worship  God  in  the  spirit, 
rejoice  in  Christ  Jesus,  and  have  no  confidence  in 
the  flesh." 

We  are  next  called  upon  to  listen  to  the  ten 
commandments,  which  the  officiating  minister, 
like  another  Moses,  pronounces  in  our  hearing,  in 
the  name  and  by  the  authority  of  Almighty  God. 
The  moral  law,  which  is  a  transcript  of  the  divine 
perfections,  and  a  summary  of  the  divine  will,  still 
performs  the  important  office  of  a  "school  master  to 
bring  us  to  Christ."  It  is  the  most  powerful  instru- 
ment which  the  Holy  Spirit  employs  in  "convincing 
men  of  sin,"  and  making  them  flee  for  refuge  to  the 
hope  set  before  them  in  the  gospel.  While  the 
different  precepts  are  read,  distinctly  and  solemnly, 
we  should  feel  as  if  Jehovah  himself  were  address- 
ing to  us  the  great  things  of  his  law.  And  if  holy 
Moses  at  Sinai,  said,  "1  exceedingly  fear  and  quake," 
how  should  our  guilty  souls  tremble  in  the  presence 
of  that  pure  Lawgiver,  whose  will  we  have  so  often, 
so  deliberately  transgressed!  How  profoundly  should 
we  meditate  upon  the  spirituality,  and  broad  extent 
of  the  commandments!  with  what  self-abhorrence 
and  regret,  should  we  call  to  mind  our  numerous 
transgressions  in  thought,  word,  and  deed!  How 
fervently  should  we  pray — "Lord  have  mercy  upon 
us,  and  incline  our  hearts  to  keep  this  law!" 

Then  is  given  that  admirable  summary  of  the 
commandments,  in    which   He,  "who  came  not   to 


COMMUNION  SERVICE.  193 

destroy  the  law,  but  to  fulfil,"  teaches  us  that  it  is 
comprised  in  one  word, — Love.  Every  pious  heart 
should  here  offer  up  some  such  ejaculation  as  this, 
uO  that  the  wonderful  act  of  God's  love  in  the  re- 
demption of  sinners  by  Jesus  Christ,  may  constrain 
me  to  love  Him  supremely,  and  my  fellow  creatures 
for  his  sake!" 

Immediately  after  this,  follows  a  most  appropriate 
prayer  that  God  would  "direct,  sanctify  and  govern, 
both  our  hearts  and  bodies,  in  the  way  of  his  laws, 
and  in  the  works  of  his  commandments — and  pre- 
serve us  in  body  and  soul,  both  here  and  ever.'* 
The  Collect,  Epistle,  and  Gospel,  for  the  day,  are 
then  read,' and  afterwards,  the  sermon  is  delivered. 
These,  I  shall  pass  over  with  this  one  remark:  we 
should  listen  with  profound  attention,  reverence,  and 
faith,  to  the  truths  of  the  gospel,  whether  read  or 
expounded  by  the  ministers  of  Jesus,  and  pray  that 
they  may  be  accompanied  with  power,  and  that  we 
may  "receive  with  meekness  that  engrafted  word 
which  is  able  to  save  our  souls." 

We  come,  next,  to  that  part  of  the  office  which  is 
more  immediately  connected  with  the  administration 
of  the  holy  sacrament.  And  it  seems  peculiarly  pro- 
per, that  the  disciples  of  Christ  in  celebrating  this 
memorial  of  the  most  amazing  act  of  God's  love  to 
man,  should  begin  it  with  an  exercise  of  love,  and  give 
proof  of  their  discipleship,  by  charity  to  their  poorer 
brethren.  This,  accordingly,  we  are  required  to  do. 
17 


194  REMARKS  ON  THE 

while  the  Minister  reads  several  sentences  of 
scripture,  which  in  the  clearest  manner,  and  by 
the  most  affecting  motives,  teach  us  to  "do  good  unto 
all  men:  and  especially  unto  them  that  are  of  the 
household  of  faith." 

The  primitive  Christians  were  in  the  habit  of  lay- 
ing by  on  every  Lord's-day,  as  God  had  prospered 
them,  a  portion  of  their  substance  to  be  used  in  holy 
charity,  and  "out  of  their  deep  poverty,  the  riches  of 
their  liberality  abounded."  But,  alas!  how  many  com- 
municants in  modern  days,  give  but  a  stinted  offer- 
ing at  the  monthly  sacramental  collections!  It  is 
true,  there  are  various  calls  made  upon  their  charity 
at  other  times,  which  were  unknown  to  the  early  dis- 
ciples; but  they  should,  notwithstanding,  shew  at 
every  communion  season,  that  they  are  disposed,  not 
only  to  remember,  but  also,  to  imitate  "the  grace  of 
our  Lord  Jesus  Christ,  who  though  he  was  rich,  yet 
for  our  sakes  became  poor,  that  we  through  his  po- 
verty, might  be  rich." 

It  may  be,  that  in  many  congregations,  a  small  gift 
from  each  communicant  will  be  sufficient  to  supply 
the  wants  of  the  poor  belonging  to  it.  But  this, 
though  a  primary,  is,  by  no  means  the  exclusive  ob- 
ject of  the  contribution.  The  Rubric,  speaks  of 
"alms  for  the  poor,  and  other  devotions  of  the  peo- 
ple." If  the  amount  collected  be  more  than  suffi- 
cient for  the  first  named  object,  the  balance  may  be 
very  properly  and  usefully  employed  in  the  distribu- 


COMMUNION  SERVICE.  195 

tion  of  Bibles,  prayer-books,  tracts  and  other  useful 
publications,  among  the  needy;  or,  be  thrown  as  a 
consecrated  offering  into  the  treasury  of  the  Mission- 
ary, or  some  kindred  society.  Let  each  communi- 
cant, therefore,  while  the  sentences  of  the  "Offerto- 
ry" are  read,  reflect  upon  this  interesting  depart- 
ment of  Christian  duty,  and  seek  for  the  same  com- 
mendation which  was  passed  upon  Cornelius:  "thy 
prayers  and  thine  alms,  are  come  up  for  a  memorial 
before  God." 

The  "prayer  for  the  whole  state  of  Christ's 
church  militant,"  which  follows  the  offertory,  is 
one  of  the  most  noble  and  comprehensive  forms  of 
devotion  ever  composed.  As  we  have  just  before 
manifested  our  charity  for  the  indigent  members  of 
the  household  of  faith,  we  do  now,  in  the  use  of  this 
sublime  prayer,  exhibit  our  love  for  the  whole  human 
family,  by  making  intercessions  for  all  men.  We 
offer  up  our  prayers,  not  only  for  our  fellow  worship- 
pers of  the  same  congregation,  but  for  the  widely 
scattered  members  of  "the  Universal  Church" — that 
"all  who  confess  God's  holy  name,  may  agree  in  the 
truth  of  his  holy  word,  and  live  in  unity  and  godly 
love."  We  intercede,  not  only  in  behalf  of  those  in 
authority  over  us,  but  of  "all  Christian  rulers;"  that 
God  would  "so  direct  and  dispose  their  hearts,  that 
they  may  truly  and  impartially  administer  justice,  to 
the  punishment  of  wickedness  and  vice,  and  the  main- 
tenance of  true  religion  and  virtue."     We  offer  up 


196  REMARKS  ON  THE 

our  earnest  petitions,  not  only  for  those  who  watch  for 
our  souls,  and  are  over  us  in  the  Lord;  but  for  "all 
Bishops  and  other  Ministers"  of  the  gospel  of  every 
name;  that  God  would  "give  them  grace  to  set  forth 
his  true  and  lively  word,  and  rightly  and  duly  admin- 
ister his  holy  sacraments."  Nor  do  we  forget  to  im- 
plore "comfort  and  succour  for  all  those  who,  in  this 
transitory  life,  are  in  trouble,  sorrow,  need,  sickness, 
or  any  other  adversity — and  to  bless  God's  holy  name 
for  all  his  servants  departed  this  life  in  his  faith  and 
fear;  beseeching  him  to  give  us  grace  so  to  follow 
their  good  examples,  that  with  them  we  may  be  par- 
takers of  his  heavenly  kingdom." 

In  the  offering  up  of  this  prayer,  there  should  be, 
on  the  part  of  every  communicant,  the  most  lively  ex- 
ercise of  devotion  and  charity.  The  Church  here 
imitates  the  intercession  of  our  Great  High  Priest;  and 
all  her  Ministers  and  members  should  seek  for  a  large 
portion  of  the  spirit  by  which  he  is  animated  in 
pleading  our  cause  before  the  throne  of  his  Heaven- 
ly Father. 

At  the  close  of  this  admirable  prayer,  the  commu- 
nicants should  rise  from  their  knees,  and,  in  a  stand- 
ing or  sitting  posture,  reverently  listen  to  the  ex- 
hortation which  the  officiating  Minister,  in  the 
name  of  the  Master  of  the  feast,  then  addresses  to  all 
who  propose  to  come  to  the  holy  communion. 

The  principal  design  of  this  exhortation  is,  to  guard 
the  table  against  the  intrusion  of  unworthy  guests,  and 


COMMUNION  SERVICE.  197 

enforce  the  Apostolic  exhortation,  Het  a  man  exam- 
ine himself,  and  so  let  him  eat  of  that  bread,  and 
drink  of  that  cup."  While  it  is  being  read,  each 
communicant  (who,  it  is  to  be  presumed,  however, 
has  previously  more  carefully  done  it,)  should  now 
briefly  summon  himself  to  trial  again,  and  inquire  as 
in  the  presence  of  the  Searcher  of  hearts,  whether  he 
has  the  repentance,  faith,  gratitude  and  love,  which 
are  necessary  to  a  profitable  reception  of  this  holy  or- 
dinance. 

If  our  hearts  condemn  us  not,  and  conscience 
bears  witness  that  our  self-inquisition  has  been  sin- 
cere, we  may  listen  with  gratitude  and  joy  to  the 
following  invitation:  "Ye  who  do  truly  and  earnest- 
ly repent  you  of  your  sins,  and  are  in  love  and  chari- 
ty with  your  neighbours,  and  intend  to  lead  a  new- 
life,  following  the  commandments  of  God,  and  walk- 
ing from  henceforth  in  his  holy  ways;  draiv  near 
with  faith,  and  take  this  Holy  Sacrament  to  your 
comfort." 

This  invitation,  though  spoken  by  the  minister,  is 
delivered  in  the  name  of  his  Master,  and  therefore, 
should  be  listened  to  as  if  coming  from  Christ  him- 
self. Who,  on  hearing  it,  can  fail  to  exclaim — "be- 
hold, what  manner  of  love  is  this?"  Every  commu- 
nicant should  say  in  his  heart,  uO  blessed  Jesus!  how 
great  is  thy  mercy — how  infinite  thy  condescension — 
in  asking  me  to  appear  as  a  guest  at  thy  table!  It  is 
a  distinction  which  angels  might  envy: — and  shall  I 
17* 


198  REMARKS  ON  THE 

dare  to  decline  it?  No,  Lord,  I  accept  it  with  cheer- 
fulness and  gratitude!  'I  will  go  unto  the  altar  of 
God:  unto  God,  my  exceeding  joy!' " 

But  what  are  we,  and  what  is  our  father's  house, 
that  the  Lord  should  confer  such  honour  upon  us? 
Wherewith  shall  we  come  before  the  Lord,  and  bow 
ourselves  before  the  high  God?  Is  there  any  thing 
in  us  to  entitle  us  to  this  privilege?  Shall  we  proudly 
think  ourselves  worthy  to  draw  nigh  to  God  in  this 
way  of  his  appointment?  Assuredly  not.  Every  proud 
and  self-righteous  feeling  should  be  banished  from 
our  minds.  We  must  offer  "the  sacrifice  of  a  broken 
and  contrite  heart;"  and  "make  our  humble  confes- 
sion to  Almighty  God,  devoutly  kneeling." 

"Since  Christ's  sufferings  are  here  commemorated, 
it  is  very  reasonable  we  should  confess  our  sins, 
which  were  the  causes  of  them:  and  since  we  hope 
to  have  our  pardon  sealed,  we  ought  first,  with  shame 
and  sorrow,  to  own  our  transgressions,  for  his  honour 
who  so  freely  forgives  them;  which  the  congregation 
here  does  in  words  so  apposite  and  pathetical,  that  if 
their  repentance  be  answerable  to  the  form,  it  is  im- 
possible it  should  ever  be  more  hearty  and  sincere." 

In  the  use  of  this  most  appropriate  and  solemn 
form,  our  souls  should  be  prostrated  in  the  lowest 
self-abasement,  and  penetrated  with  the  deepest  con- 
trition. "Every  tongue,"  also  should  "confess  to 
God."  How  greatly  would  it  add  to  the  solemnity 
of  this  service,  if  the  whole  body  of  communicants, 


COMMUNION  SERVICE.  199 

bowed  as  a  company  of  transgressors  before  God, 
would  audibly  "acknowledge  and  bewail  their  mani- 
fold sins  and  wickedness,  which  they  from  time  to 
time  most  grievously  have  committed,  by  thought, 
word,  and  deed,  against  the  Divine  Majesty;  provok- 
ing most  justly  his  wrath  and  indignation!"  How 
striking  would  be  the  effect,  if  they  could  be  heard 
unitedly  protesting,  "we  do  earnestly  repent,  and  are 
heartily  sorry  for  these  our  misdoings;  the  remem- 
brance of  them  is  grievous  unto  us;  the  burthen  of 
them  is  intolerable!"  How  would  it  appear  like  tak- 
ing the  kingdom  of  heaven  by  a  holy  "violence" 
which  nothing  could  resist,  to  hear  a  large  company 
of  penitent  believers  "lifting  up  their  voices  with 
one  accord^"  uttering  the  pathetic  cry — "Have  mer- 
cy upon  us!  Have  mercy  upon  us,  most  mer- 
ciful Father!  for  thy  Son  our  Lord  Jesus  Christ's 
sake,  forgive  us  all  that  is  past;  and  grant  that  we 
may  ever  hereafter  serve  and  please  thee  in  newness 
of  life,  to  the  honour  and  glory  of  thy  name,  through 
Jesus  Christ  our  Lord.     Amen!" 

While  the  body  of  communicants  remain  upon 
their  knees,  the  Presbyter,  (or  Bishop,  if  he  be  pre- 
sent,) who  has  just  united  with  them  in  the  same 
penitential  confession,  rises  to  pronounce  the  abso- 
lution. 

To  prevent  any  misconception,  which  may  arise 
from  the  name  given  to  this  form  in  the  daily  ser- 
vice, (though  not  so  called  in  the  office  for  the  com- 


200  REMARKS  ON  THE 

munion,)  it  may  be  needful  to  remark,  that  our 
Church  has  no  sympathy  or  fellowship  with  that  of 
Rome,  in  the  doctrine  of  sacerdotal  absolution.  Her 
doctrine  is,  that  "to  God  only  it  appertained  to  for- 
give sins."  The  first  form  of  absolution  in  the  daily 
service,  simply  states  the  fact  that  "Almighty  God, 
who  desireth  not  the  death  of  a  sinner,  but  rather 
that  he  may  turn  from  his  wickedness  and  live,  hath 
given  power  and  commandment  to  his  ministers  to 
declare  and  pronounce  to  his  people,  being  penitent, 
the  absolution  and  remission  of  their  sins." 

Then,  the  official  declaration  is  made.  "He,  (God,) 
pardoneth  and  absolveth  all  those  who  truly  repent, 
and  unfeignedly  believe  his  holy  gospel."  And  the 
form  closes  with  an  exhortation:  "Wherefore,  let  us 
beseech  him  to  grant  us  true  repentance,  and  his 
Holy  Spirit,"  &c.  It  is,  so  far  as  we  can  perceive, 
only  a  formal  statement  of  the  terms  on  which  par- 
don is  offered  in  the  gospel;  or,  at  most,  an  authorita- 
tive announcement  of  the  fact  that  all  who  repent 
and  believe  are  pardoned. 

The  form  used  in  the  communion  service,  is 
nothing  more,  in  our  humble  judgment,  than  a 
solemn  prayer  offered  up  by  the  officiating  Presbyter 
on  behalf  of  the  people,  who  are  supposed  to  have 
made  the  confession  in  which  they  have  just  united, 
with  sincere  penitence  and  faith.  To  this,  accord- 
ingly, the  people  are  required  to  say,  Amen!  And 
this  they  should  do  heartily;  thereby  showing  their 


COMMUNION  SERVICE.  201 

concurrence  in  the  act,  and  their  earnest  desire  that 
God  would  hear  and  answer  the  petitions  which  his 
ministering  servant  has  presented  in  their  behalf. 

If  it  be  consolatory  to  humble  penitents,  to  listen 
to  the  declarations  and  prayers  of  him  who  is  their 
"servant  for  Jesus's  sake;"  how  much  greater  must  be 
their  consolation,  when  he  directs  their  attention  to 
Jesus  himself;  saying:  "hear  what  comfortable 
words  our  Saviour  Christ  saith  unto  all  who  truly 
turn  to  him." 

Every  ear  should  be  opened  to  hear  the  gracious 
language  of  the  Redeemer:  for  the  words  that  he 
speaks  unto  us,  "they  are  spirit  and  they  are  life." 

"Come  unto  me,  all  ye  that  travail  and  are  heavy 
laden,  and  I  will  refresh  you.     (St.  Matt.  xi.  28.) 

"So  God  loved  the  world,  that  he  gave  his  only 
begotten  Son,  to  the  end  that  all  that  believe  in  him, 
should  not  perish,  but  have  everlasting  life."  (St. 
John,  iii.  16.) 

Well,  indeed,  may  these  be  called  "comfortable 
words."  That  they  may  prove  so  to  us,  we  should 
consider  ourselves  individually  addressed,  and  apply 
them  to  our  hearts.  Every  communicant  may  find 
it  profitable  to  say,  mentally: — "compassionate  Jesus! 
behold  with  pity  the  sorrows  of  my  heart:  weary  and 
heavy  laden  with  the  burden  of  sin  and  the  trials  of 
life,  I  come  unto  thee:  O  grant  me  the  refreshment 
and  rest  which  thou  hast  promised!  Everlasting 
thanks  be  to  thee,  O  merciful  Father,  for  thy  infinite 


202  REMARKS  ON  THE 

love  in  giving  thy  Son  to  die  for  a  rebellious  world! 
CI  believe — help  thou  mine  unbelief!'  So  strengthen 
my  faith  that  I  may  derive  from  it  the  joyful  as- 
surance that  I  shall  not  perish,  but  have  everlasting 
life!" 

Next,  we  are  called  upon  to  hear  what  St.  Paul 
saith.  "This  is  a  true  saying,  and  worthy  of  all  men 
to  be  received,  that  Christ  Jesus  came  into  the  world 
to  save  sinners."  (1  Tim.  i.  15.)  When  this  pre- 
cious declaration  is  announced,  the  communicant 
may  mentally  say,  "Lord  Jesus!  I  have  just  confessed 
myself  to  be  a  vile  and  worthless  sinner:  my  iniquities 
have  been  numerous;  my  offences  aggravated:  but 
this  true  and  faithful  saying  of  thine  Apostle,  assures 
me  that  I  am  one  of  those  for  whose  salvation  thou 
didst  come  into  the  world:  save  me,  then,  I  beseech 
thee,  by  the  merit  of  thy  blood,  and  the  power  of 
thy  grace!" 

The  last  of  these  comforting  sentences,  is  quoted 
from  St.  John.  "If  any  man  sin,  we  have  an  Advo- 
cate with  the  Father,  Jesus  Christ  the  righteous;  and 
he  is  the  propitiation  for  our  sins."  (1  John,  ii.  1,  2.) 
O,  how  unspeakable  is  the  consolation  we  may  derive 
from  the  fact  here  declared,  that  Jesus  Christ,  who 
offered  an  atonement  for  our  sins,  ever  liveth  to  plead 
our  cause  in  the  presence  of  his  Father!  Let  every 
communicant,  amidst  the  infirmities  and  sins  with 
which  he  is  daily  chargeable,  rely  upon  the  advocacy 
of  this   prevailing  Intercessor,    and  pray — "blessed 


COMMUNION  SERVICE.  203 

Jesus,  plead  my  cause  at  the  right  hand  of  the  Ma- 
jesty on  high!" 

"In  ev'ry  dark,  distressful  hour, 

When  sin  and  satan  join  their  pow'r; 

Let  this  dear  hope  repel  the  dart, 
That  Jesus  bears  us  on  his  heart. 

Great  Advocate,  Almighty  Friend, 
On  him  our  humble  hopes  depend; 

Our  cause  can  never,  never  fail, 
For  Jesus  pleads,  and  must  prevail." 

"After  we  have  exercised  our  charity,  repentance 
and  faith,  the  next  part  of  the  office  is  thanksgiving, 
which  is  so  considerable  a  part  of  our  present  duty, 
that  it  hath  given  name  to  the  whole,  and  caused  it 
to  be  called  the  Eucharist,  or  Sacrifice  of  praise. 
And  here  we  begin  with  the  lauds  and  anthem, 
which,  together  with  most  of  the  remaining  part  of 
the  office,  are  purely  primitive,  near  as  old  as 
Christianity  itself,  being  to  be  found  almost  verbatim 
amongst  the  ancient  writers.*  Having,  therefore, 
exercised  our  faith  upon  the  foregoing  sentences, 
and  so  got  above  this  world,  we  are  now  ready  to  go 
into  the  other,  and  to  join  with  the  glorified  saints 
and  angels,  in  praising  and  adoring  that  God  who 
hath  done  so  great  things  for  us.  In  order  to  this, 
the  Minister  calls  upon  us  to  lift  up  our  hearts,  viz. 

*  Const.  Apost.  1.  8.  12.  Liturg.  S.  Jacob,  S.  Chrysost. 
S.  Basil,  Cyril,  Catech.  Mystag.  5. 


204  REMARKS  ON  THE 

by  a  most  quick  and  lively  faith  in  the  most  high 
God,  the  supreme  governor  of  the  whole  world; 
which  being  ready  to  do,  we  immediately  answer, 
we  lift  them  up  unto  the  Lord;  and  so  casting  off 
all  thoughts  of  the  world,  turn  our  minds  to  God 
alone. 

"And  our  hearts  being  now  all  elevated  together, 
and  in  a  right  posture  to  celebrate  the  praises  of  God, 
the  Minister  invites  us  to  join  with  him  in  doing  it, 
saying,  let  us  give  thanks  unto  our  Lord  God:  which 
the  people  having  consented  to  and  approved  of,  by 
saying,  it  is  meet  and  right  so  to  do;  he  turns  him- 
self to  the  Lord's  table  and  acknowledgeth  to  the 
Divine  Majesty — it  is  very  meet,  right,  and  our 
bounden  duty,  that  we  should  at  all  times,  and  in 
all  places,  give  thanks  unto  thee,  0  Lord>  {Holy 
Father]  Almighty,  everlasting  GodP 

How  can  any  Christian  fail  to  give  a  warm  re- 
sponse to  this  suitable  acknowledgment,  by  calling 
upon  his  soul  and  all  that  is  within  him,  to  laud 
and  bless  God's  holy  name!  If  the  Lord's  redeemed 
ones  should  hold  their  peace  upon  such  an  occasion, 
surely,  "the  stones  would  cry  out!" 

"The  Minister,  now  looking  upon  himself  and  the 
rest  of  the  congregation,  as  communicants  with  the 
Church  triumphant;  and  all  of  us  apprehending  our- 
selves, by  faith,  as  in  the  midst  of  that  blessed 
society;  we  join  with  them  in  singing  forth  the  praises 
of  the  most  high  God,  Father,  Son,  and  Holy  Ghost; 


COMMUNION  SERVICE.  205 

saying Therefore  with  Angels,  and  Arch- 
angels, AND  WITH  ALL  THE  COMPANY  OF  HEAVEN, 
WE  LAUD  AND  MAGNIFY  THY  GLORIOUS  NAME;  EVER- 
MORE    PRAISING     THEE     AND    SAYING,    HoLY,     HOLY, 

holy,  Lord  God  of  Hosts:  heaven  and  earth 
are  full  of  thy  glory;  glory  be  to  thee,  o 
Lord  most  high.  Amen." 

That  the  Angels  are  present  in  worshipping  assem- 
blies, and  especially  at  the  celebration  of  the  Holy 
Communion,  has  been  a  generally  received  opinion 
among  Christians.*  "For  since  Jesus  by  his  death 
has  united  heaven  and  earth,  it  is  fit  that,  in  this 
commemoration  of  his  passion,  we  should  begin  to 
unite  our  voices  with  the  heavenly  choir,  with  whom 
we  hope  to  praise  him  to  all  eternity.  For  which 
end,  the  Christians  of  the  very  first  ages  took  this 
Hymn  into  their  office  for  the  sacrament,  being  of 
divine  original,!  and  from  the  word  Holy  thrice  re- 
peated in  it,  called  by  the  Greeks  rpitfa^iov,  the 
Trisagium,  or  thrice  Holy. "J 

The  Proper  Prefaces  which  follow,  have  been 
provided  that  we  may,  when  receiving  the  sacrament 
on  a  Festival,  in  addition  to  the  general  eucharistical 
offering,  present  our  special  thanks  to  God  for  the 
mercy  commemorated  at  that  season. 

In  the  prayer  which  is  directed  to  be  said  by  the 

*  1  Cor.  xi-  10.  Chrys.  in  Eph.  Horn.  3.  Tom.  iii.  p.  778. 
f  Isaiah  6.  3.  +Wheatly. 

18 


206  .  REMARKS    ON    THE 

Minister  "in  the  name  of  all  who  shall  receive  the 
Communion,"  there  is  a  renewed  call  for  the  exer- 
cise of  the  same  feelings  of  humiliation  which  have 
been  previously  expressed  in  the  confession,  accom- 
panied by  the  most  ardent  desire  for  communion 
with  Christ.  With  what  cordial  humility  should  we 
join  in  the  acknowledgment:  "we  are  not  worthy  so 
much  as  to  gather  up  the  crumbs  tinder  thy  tablet" 
With  what  holy  importunity  should  we  concur  in  the 
petition:  "Grant  us,  therefore,  gracious  Lord,  so  to 
eat  the  flesh  of  thy  dear  Son  Jesus  Christ,  and  to 
drink  his  blood,  that  our  sinful  bodies  may  be  made 
clean  by  his  body,  and  our  souls  washed  through  his 
most  precious  blood,  and  that  we  may  evermore 
dwell  in  him,  and  he  in  us!     Jlmen." 

The  officiating  Minister,  having  "so  ordered  the 
bread  and  wine,  that  he  may  with  the  more  readiness 
and  decency  break  the  bread  before  the  people,  and 
take  the  cup  into  his  hands;"  then  offers  up  the 
prayer  of  consecration,  consisting  of  three  parts — 
the  words  of  Institution,  the  Oblation,  and  the  Invo- 
cation. 

Of  this  prayer,  which  is  used  by  the  Minister 
alone,  we  may  safely  remark,  that  it  is  perfect  in  its 
kind,  and  most  admirably  adapted  to  its  end.  While 
it  is  said,  the  people  should  fix  the  eye  of  faith  upon 
the  divine  Institutor  of  this  blessed  memorial,  and 
mentally  join  in  the  petitions,  intercessions,  and 
thanksgivings,  contained  in  it;  and  especially  in  the 


COMMUNION    SERVICE.  207 

consecration  of  "themselves,  their  souls,  and  bodies, 
to  be  a  reasonable,  holy  and  living  sacrifice  unto"  God, 
which  it  avows  on  the  part  of  all  who  are  present  at 
the  solemnity. 

All  things  being  now  so  done  that  the  sacrament 
may  be  "duly  ministered  according  to  Christ's  ordi- 
nance, in  all  those  things  that  of  necessity  are  requi- 
site to  the  same;"  the  communicants  unite  in  singing 
a  hymn,  or  part  of  a  hymn,  that  by  the  soothing  in- 
fluence of  devotional  music,  they  may  be  prepared, 
with  more  perfect  tranquility  and  self-possession,  to 
engage  in  the  solemn  act  of  receiving  the  consecra- 
ted symbols.* 

While  the  Minister  and  others  are  receiving  the 
sacrament,  every  communicant  may  employ  the  time 
in  devout  exercises  like  the  following: 

"I  thank  thee,  O  Jesus,  for  this  instance  of  thy  chari- 
ty for  sinners:  I  do  indeed  confess,  that  I  am  one  of 
that  wretched  number;  and  do  beseech  thee,  to  receive 

*  In  many  churches,  a  confusion,  inconsistent  with  the 
solemnity  of  the  engagement,  is  occasioned  by  the  com- 
municants leaving  the  chancel  immediately  after  having 
received  the  elements,  and  others  going  up  to  it  at  the 
same  time.  This  may  be  avoided  by  requiring  those  who 
form  the  first  company  of  recipients,  to  remain  kneeling 
at  the  altar  till  all  of  them  have  partaken — and  then  sing- 
ing a  verse  cf  a  hymn  while  this  company  is  returning  to 
their  pews,  and  another  coming  forward  to  occupy  their 
places.  And  so  between  every  successive  company,  till 
all  have  received. 


208  REMARKS    ON    THE 

me,  though  a  very  unworthy  guest,  that   I  may  eat 
at  thy  table,  and  be  partaker  of  thy  favours. 

"That  I  am  invited  to  thy  table,  is  not  because  I 
am  worthy,  but  because  thou,  O  God,  art  infinitely 
good  and  kind.  Pity  my  infirmities,  which  are  known 
to  thee,  and  accept  of  my  imperfect  obedience  to 
this  command.  I  acknowledge  my  unworthiness: 
I  place  all  my  hopes  in  thy  mercy  and  promises  in 
Jesus  Christ:  I  sincerely  purpose  to  lead  a  christian 
life,  and  to  use  all  diligence  to  make  my  calling  and 
election  sure:  With  these  purposes  I  go  to  thine 
altar,  trusting  in  thy  goodness  for  the  pardon  of  defects, 
and  for  an  increase  of  all  those  graces  that  are  neces- 
sary to  make  me  more  worthy  to  eat  of  that  bread, 
and  drink  of  that  cup."* 

The  delivery  of  the  elements  to  the  people,  fol- 
lows; and  the  form  of  words  by  which  it  is  accom- 
panied, is  of  the  most  solemn  and  affecting  kind. 
At  giving  the  bread,  the  Minister  says,  "The  body  of 
our  Lord  Jesus  Christ,  which  was  given  for  thee, 
preserve  thy  body  and  soul  unto  everlasting  life: 
Take  and  eat  this,  in  remembrance  that  Christ  died 
for  thee,  and  feed  on  him  in  thy  heart  by  faith-,  with 
thanksgiving."  At  the  close  of  the  petition  con- 
tained in  the  former  part  of  the  sentence,  the  com- 
municant may  mentally  ejaculate:  "Amen — so  be  it! 
Merciful  God,  may  1  receive  thy  Son,  and  with  him, 
eternal  life!"     And   at   the   close  of  the  direction 

*  Bishop  Wilson. 


COMMUNION    SERVICE.  209 

given  in  the  latter  part;  "blessed  Jesus!  I  do  grateful- 
ly remember  thy  dying  love:  O,  for  a  lively  faith 
to  realize  my  personal  interest  in  thy  merits,  and  feed 
upon  thee  as  the  appropriate  nourishment  of  my  soul!" 
The  bread  should  be  received  in  the  open  and  naked 
hand,  as  an  indication  of  our  receiving  Christ  into 
our  hearts  by  faith. 

When  delivering  the  cup,  the  Minister  says:  "the 
blood  of  our  Lord  Jesus  Christ,  which  was  shed  for 
thee,  preserve  thy  body  and  soul  unto  everlasting 
life:  drink  this  in  remembrance  that  Christ's  blood 
was  shed  for  thee,  and  be  thankful."  Here,  the  re- 
cipient may  again  ejaculate:  "Amen!  May  my  soul 
be  washed  in  the  fountain  opened  for  sin  and  un- 
cleanness.  May  the  precious  blood  of  the  everlast- 
ing covenant  be  sprinkled  upon  my  conscience, 
cleansing  me  from  dead  works,  that  I  may  serve  the 
living  God  in  this  world — and  in  the  world  to  come, 
join  in  the  heavenly  song  to  Him  who  loved  us  and 
washed  us  from  our  sins  in  his  own  blood — be  glory 
and  dominion  for  ever  and  ever,  Amen!n* 

*  Among  the  things  essential  to  this  saerament  must 
certainly  be  included  "the  breaking  of  bread,''  which  is  the 
name  given  to  the  ordinance  in  some  passages  of  the  New 
Testament;  and,  the  receiving  of  the  wine  as  our  Lord 
commanded:  "drink  ye  all  of  this."  With  what  propriety 
then  can  it  be  said,  that  the  Lord's  Supper  is  celebrated 
in  the  Church  of  Rome,  while  an  unbroken  wafer  is  given, 
and  the  cup  altogether  withheld  from  the  Laity? 
18* 


210  REMARKS  ON  THE 

Every  communicant  after  having  returned  from  the 
holy  table  to  his  seat,  should  offer  up  fervent  thanks 
to  God  for  the  privilege  he  has  enjoyed;  and  keep  his 
mind  profitably  exercised,  while  others  are  partaking, 
by  reading  portions  of  Scripture;  meditating  upon 
the  mercies  of  redemption;  and  imploring  blessings 
for  himself,  the  Ministers  of  Jesus,  the  whole  compa- 
ny of  believers,  and  the  world  at  large. 

When  all  have  communicated,  we  again  assume 
the  attitude  of  supplication,  and  as  with  one  heart  and 
voice,  repeat  the  Lord's  Pmayer. 

This  divine  form,  being  always  appropriate,  has  a 
place  in  every  distinct  office  of  the  Church;  and 
never  can  it  be  more  suitably  used,  than  when,  after 
having  received  in  this  sealing  ordinance  fresh  evi- 
dence of  our  adoption,  we  are  enabled  to  say  with  filial 
confidence — "Our  Father  ivho  art  in  Heaven,"  fyc. 

Then  follows  the  concluding  thanksgiving:  and 
assuredly,  now  if  ever,  we  shall  experience  the  emo- 
tions of  a  grateful  heart.  This  form  expresses  the 
highest  feelings  of  Christian  confidence  and  joy.  In 
it,  we  bless  God,  that  in  the  rite  which  we  have 
just  celebrated,  he  has  "assured  us  of  his  favour  and 
goodness  towards  us,  and  that  we  are  very  members 
incorporate  in  the  mystical  body  of  his  Son,  which  is 
the  blessed  company  of  all  faithful  people;  and  are 
also  heirs  through  hope,  of  his  everlasting  kingdom." 
Are  we  indeed  raised  to  such  honours,  and  partakers 
of  such  privileges,  in  virtue  of  our  "high  calling  of 


COMMUNION  SERVICE.  211 

God  in  Christ  Jesus?"  Can  we,  then,  love  him  with 
too  much  ardour?  or  serve  him  with  too  much  fideli- 
ty? How  earnestly  should  we  say,  "we  most  humbly 
beseech  thee,  O  Heavenly  Father,  so  to  assist  us  with 
thy  grace,  that  we  may  continue  in  that  holy  fellow- 
ship, and  do  all  such  good  works  as  thou  hast  prepar- 
ed for  us  to  walk  in,  through  Jesus  Christ  our  Lord;  to 
whom  with  thee  and  the  Holy  Ghost,  be  all  honour 
and  glory,  world  without  end!     Amen." 

In  imitation  of  our  Lord,  who  after  the  institution 
of  this  ordinance  sang  a  hymn  with  his  disciples,  we 
now  join  in  singing  or  saying,  that  sublime  hymn,  "the 
Gloria  in  Excelsis;  or,  some  proper  hymn  from  the 
selection."  No  comment  that  I  could  make  would 
serve  to  give  to  those  who  are  in  the  habit  of  using 
it,  a  more  vivid  conception  of  the  inimitable  beauties 
of  this  divine  song.  It  would  be  like  an  attempt  to 
improve  the  tints  of  the  rainbow  with  earthly  colours. 
I  therefore  abandon  it  in  despair;  presuming  only  to 
offer  this  one  remark:  if  there  are  some  parts  of  it, 
which  the  humblest  sinner  upon  earth  would  find  ap- 
propriate to  his  feelings;  there  are  others,  which  the 
loftiest  spirit  in  heaven  would  not  find  unsuitable  to 
his  enraptured  acts  of  adoration. 

In  bringing  this  work  to  a  conclusion,  the  author 
can  indulge  no  better  hope,  and  offer  no  better  prayer 
in  behalf  of  its  readers,  than  that  they  may  all  enter  into 
the  spirit  of  the  various  parts  of  that  admirable  ser- 
vice which  has  now  passed  under  our  review.     For, 


212  REMARKS,  &C. 

this  is  to  hope  that  they  may  be  Christians  "indeed 
and  in  truth:"  this  is  to  pray  that  they  may  ever  live 
in  the  enjoyment  of  the  blessings  enumerated  in  the 
benediction  with  which  it  concludes: — The  peace 
of  God,  which  passeth  all  understanding, 
keep  your  hearts  and  minds  in  the  knowledge 
and  love  of  god,  and  of  his  son  jesus  christ 
our  Lord!  And  the  blessing  of  God  Almigh- 
ty, the  Father,  the  Son,  and  the  Holy  Ghost, 
be  amongst  you,  and  remain  with  you  always. 
Amen. 


APPENDIX, 


CONTAINING 


PRAYERS  AND  MEDITATIONS 


"O  thou  by  whom  we  come  to  God, 
The  life,  the  truth,  the  way, 

The  path  of  prayer  thyself  hast  trod; 
Lord,  teach  us  how  to  pray!" 


PRAYERS  AND  MEDITATIONS. 


A  PRAYER 

To  be  used  by  an  individual  when  about  to  receive 
the  Communion  for  the  first  time. 

"Eternal  and  ever-blessed  God!  I  desire  to 
present  myself  before  thee,  with  the  deepest  humili- 
ation and  abasement  of  soul,  sensible  how  unworthy 
such  a  sinful  worm  is  to  appear  before  the  holy  Ma- 
jesty of  heaven,  the  King  of  kings,  and  Lord  of  lords, 
and  especially  on  such  an  occasion  as  this,"  when  I 
am  about  to  renew  the  covenant-dedication  of  my- 
self to  thee  over  the  consecrated  memorials  of  the 
Redeemer's  body  and  blood.  "But  the  plan  is  of 
thine  own  devising.  Thine  infinite  condescension 
hath  offered  it  by  thy  dear  Son,  and  thy  grace  hath 
inclined  my  heart  to  accept  it." 

I  thank  thee,  O  merciful  God!  that  T  was  born  in  a 
Christian  land,  and  received  by  Baptism  into  thy 
holy  Church;  that  from  the  earliest  days  of  childhood, 
I  have  been  favoured  with  the  instructions  of  the 
gospel,  and  other  means  of  grace.  Thou  hast  fol- 
lowed me  with  the  precepts  of  wisdom,  the  invita- 
tions of  mercy,  the  entreaties  of  love!     But,  O  Lord! 


216  PRAYERS  AND 

with  what  base  ingratitude  have  I  requited  thy  good- 
ness! How  grievously  have  I  rebelled  against  thy 
laws!  How  obstinately  have  J  resisted  the  influences 
of  thy  Spirit!  It  is  of  thy  mercies  alone,  that  I  have 
not  long  ago  been  consumed;  and  because  thy  com- 
passions fail  not. 

"I  come,  therefore,  acknowledging  myself  to  have 
been  a  great  offender;  smiting  upon  my  breast,  and 
saying  with  the  humble  publican,  4God  be  merciful 
to  me  a  sinner!'  I  come,  invited  by  the  name  of  thy 
Son,  and  wholly  trusting  in  his  perfect  righteousness; 
entreating  that  for  his  sake,  thou  wilt  be  merciful  to 
my  unrighteousness,  and  wilt  no  more  remember  my 
sins.  Receive,  I  beseech  thee,  thy  revolted  creature, 
who  is  now  convinced  of  thy  right  to  him,  and  de- 
sires nothing  so  much  as  that  he  may  be  thine. 

"This  day,  do  I,  with  the  utmost  solemnity,  sur- 
render myself  to  thee.  I  renounce  all  former  lords 
that  have  had  dominion  over  me;  and  I  consecrate 
to  thee,  all  that  I  am,  and  all  that  I  have;  the  facul- 
ties of  my  mind,  the  members  of  my  body,  my  world- 
ly possessions,  my  time,  and  my  influence  over 
others;  to  be  all  used  entirely  for  thy  glory,  and 
resolutely  employed  in  obedience  to  thy  commands, 
as  long  as  thou  continuest  me  in  life;  with  an  ardent 
desire  and  humble  resolution,  to  continue  thine 
through  all  the  endless  ages  of  eternity;  ever  hold- 
ing myself  in  an  attentive  posture  to  observe  the 
first  intimations  of  thy  will,  and  ready  to  spring  for- 


MEDITATIONS.  217 

ward  with  zeal  and  joy,  to  the  immediate  execution 
of  it. 

"Use  me,  O  Lord,  I  beseech  thee,  as  an  instrument 
of  thy  service!  Number  me  among  thy  peculiar 
people!  Let  me  be  washed  in  the  blood  of  thy  dear 
Son!  Let  me  be  clothed  with  his  righteousness! 
Let  me  be  sanctified  by  his  Spirit!  Transform  me 
more  and  more,  into  his  image!  Impart  to  me, 
through  him,  all  needful  influences  of  thy  purifying, 
cheering,  and  comforting  Spirit!  And  let  my  life  be 
spent  under  those  influences,  and  in  the  light  of  thy 
gracious  countenance,  as  my  Father  and  my  God!" 

Enable  me,  O  Lord!  this  day,  and  at  all  other 
times,  when  I  approach  thy  table,  to  renew  my  cove- 
nant with  great  solemnity,  and  unreserved  devotion! 
Receiving  thy  holy  ordinance  with  a  penitent,  be- 
lieving, and  grateful  heart,  may  I  enjoy  the  benefits 
of  that  sacrifice  which  it  is  intended  to  commemorate! 
Lead  me  into  thy  banqueting-house,  and  may  thy 
banner  over  me  be  love!  May  I  enjoy  the  pleasures 
of  thy  house,  even  of  thy  holy  temple!  May  my 
soul  be  so  strengthened  by  the  spiritual  food  of  the 
body  and  blood  of  Jesus,  that  I  may  faithfully  dis- 
charge the  duties,  and  meekly  bear  the  afflictions  of 
life! 

"And  when  the  solemn  hour  of  death  comes,  may 

I   remember   thy    covenant,   'well    ordered    in   all 

things  and  sure,  as  all  my  salvation  and  all  my  desire,' 

though  every  hope  and  enjoyment  is  perishing;  and 

19 


218  PRAYERS  AND 

do  thou,  0  Lord!  remember  it  too.  Look  down 
with  pity,  O  my  heavenly  Father,  on  thy  languishing^ 
dying  child!  Embrace  me  in  thine  everlasting  arms! 
Put  strength  and  confidence  into  my  departing  spirit, 
and  receive  it  to  the  abodes  of  them  that  sleep  in 
Jesus,  peacefully  and  joyfully  to  wait  the  accom- 
plishment of  thy  great  promise  to  all  thy  people, 
even  that  of  a  glorious  resurrection,  and  of  eternal 
happiness  in  thine  heavenly  presence."  Hear,  in 
heaven,  thy  holy  habitation,  and  when  thou  hearest, 
answer  according  to  thy  promise  in  the  covenant  of 
grace,  through  Jesus  the  great  Mediator  of  it;  to 
whom  with  thee,  O  Father,  and  the  Holy  Spirit,  the 
one  living  and  true  God,  be  everlasting  praises. 
Amen!* 


FORMS 


Designed  to  aid  the  devotions  of  a  Communicant,  from  an 
office  in  "Taylor's  Holy  Living"  altered. 

An  Act  of  Love. 

O  Most  gracious  and  eternal  God !  the  helper  of 
the  helpless,  the  comforter  of  the  comfortless,  the 
hope  of  the  afflicted,  and  the  Saviour  of  all  those 
who  trust  in  thee;  I  bless  and  glorify  thy  name,  and 
adore  thy  goodness,  that  thou  dost,  once  more,  afford 
me  an  opportunity  of  holding  communion  with  thee 

*  Doddridge's  abridged  form  of  self-dedication,  altered. 


MEDITATIONS.  219 

and  thy  people,  in  the  way  of  thine  appointment.  O 
Lord !  take  away  from  me  all  love  for  the  sinful  vani- 
ties of  the  world !  Let  not  my  affections  be  set  on 
things  below,  but  may  they  rise  to  those  things  which 
are  above;  to  the  seat  of  God,  the  regions  of  glory, 
and  the  inheritance  of  the  saints!  May  I  hunger  and 
thirst  for  the  bread  of  life  and  the  waters  of  salvation! 
May  I  rise  superior  to  all  earthly  attachments,  and 
have  the  "love  of  God  shed  abroad  in  my  heart  by 
the  Holy  Ghost,"  through  Jesus  Christ,  my  Lord. 
Amen. 

An  Act  of  Desire. 

O  blessed  Jesus!  thou  hast  used  many  efforts  to 
save  me,  thou  hast  given  thy  blood  to  redeem  me,  thy 
Holy  Spirit  to  sanctify  me,  thy  life  for  my  example, 
thy  word  for  my  rule,  thy  promises  for  my  comfort, 
and  thy  grace  for  my  salvation.  And  as  if  this  were 
not  enough,  O,  boundless  mercy!  thou  dost  present 
thyself  as  a  petitioner  at  the  door  of  my  heart,  say- 
ing: "behold!  I  stand  at  the  door  and  knock;  if  any 
man  will  hear  my  voice,  and  open  the  door,  I  will 
come  into  him,  and  sup  with  him,  and  he  with  me." 
O,  now  come,  Lord  Jesus!  come  quickly!  My  heart 
is  open  for  thy  admission!  I  would  fain  entertain 
thee,  not  as  a  transient  guest,  but  as  a  permanent  in- 
habitant! Enter  in,  and  take  possession,  and  dwell 
with  me  for  ever;  that  I  may  also  dwell  in  the  heart 
of  my  dearest  Lord,  which  was  opened  for  me  with 
a  spear  and  love. 


220  PRAYERS  AND 

An  Act  of  Contrition. 

O  holy  and  merciful  Saviour!  Thou  wilt  find  the 
heart  to  which  I  have  invited  thee,  distracted  with 
worldly  cares  and  desires,  cheated  by  the  vanities  of 
time,  and  averse  to  holy  affections  and  engagements. 
Lord,  have  mercy  upon  me!  O  Christ,  pity  me!  for 
this  heart  of  mine  is  the  seat  of  impurity.  It  is  full 
of  passion  and  prejudice,  evil  principles,  and  evil 
habits,  peevish  and  disobedient,  lustful  and  intempe- 
rate, "deceitful  above  all  things,  and  desperately 
wicked."  Hear,  this  my  humble  confession,  most 
merciful  God!  "I  am  ashamed,  yea  confounded,"  at 
the  knowledge  of  my  vileness!  I  do  sincerely  hate 
my  sins,  and  am  full  of  indignation  against  myself, 
that  I  have  been  so  ungrateful  for  thy  favours,  so  dis- 
obedient to  thy  laws.  Thanks  be  to  thy  name!  thou 
hast  no  pleasure  in  the  death  of  a  sinner,  but  would 
rather,  that  he  should  turn  from  his  way  and  live. 
"Turn  thou  me,  O  good  Lord!  and  so  shall  I  be 
turned."  "Create  in  me,  a  clean  heart,  O  God!  and 
renew  a  right  spirit  within  me." 

An  Act  of  Faith. 

Hopeless  indeed,  would  my  condition  be,  and  I 
should  be  as  miserable  as  I  have  made  myself  sinful, 
if  thou,  O  Blessed  Jesus!  hadst  not  taken  my  nature 
upon  thee,  that  thou  mightest  suffer  for  my  sins,  "the 
just  for  the  unjust,"  to  bring  me  to  God.  But  thou 
hast  redeemed  me  with  thy  most  precious  blood ! 


MEDITATIONS.  221 

Thou  didst  "bear  my  sins  in  thine  own  body  upon 
the  tree."  I  cling  to  thy  cross,  therefore,  with  a  lively 
faith!  I  take  refuge  in  thy  merits,  as  the  only  place  of 
security  from  wrath.  Lord  !  I  am  as  sure  thou  didst 
the  great  work  of  redemption  for  me  and  all  man- 
kind, as  that  I  am  alive.  This  is  my  hope,  the 
strength  of  my  spirit,  my  joy  and  my  confidence. 
Keep  me  evermore,  I  beseech  thee,  in  this  faith! 
Never  let  the  spirit  of  unbelief  enter  into  me,  and 
take  me  from  this  rock!  Here  I  will  dwell,  for  I  have 
a  delight  therein.  Here  I  will  live,  and  here  I  desire 
to  die. 

The  Petition. 

O  adorable  Jesus!  my  Lord  and  Saviour,  whose 
blood  purchased  my  peace,  and  with  whose  right- 
eousness I  desire  to  be  covered  as  with  a  robe; — thou 
art  the  Priest,  and  the  sacrifice;  the  Master  of  the 
feast,  and  the  feast  itself;  the  physician  of  my  soul, 
the  light  of  mine  eyes,  and  the  purifier  of  my  stains; 
enter  my  heart,  I  beseech  thee,  in  the  power  of  thy 
grace,  and  cast  out  all  its  impurities!  Claim  me  as 
thy  purchased  possession!  Reign  in  me  without  a 
rival!  And  let,  me,  henceforth,  acknowledge  and 
love  thee,  as  the  only  sovereign  of  my  soul ! 

"I  will  wash  my  hands  in  innocency,"  even  in  the 
lood  of  the  immaculate  Lamb,  "and  so  will  I  com- 
pass thine  altar,  O  Lord!"  Grant  me  full  preparation! 
May  I  partake  of  the  Holy  Sacrament  with  a  penitent, 
IS* 


222  PRAYERS  AND 

believing,  grateful,  and  loving  heart!  Let  me  receive 
it  with  deep  reverence,  a  holy  relish,  and  great  ef- 
fect! Let  it  prove  to  me  indeed  the  communion  of 
thy  body  and  blood,  O  blessed  Jesus!  and  a  pledge 
of  fellowship  with  all  the  sanctified  on  earth,  and  all 
the  glorified  in  heaven,  as  well  as  with  the  Eternal 
Father,  and  the  Holy  Spirit;  to  whom,  with  Thee, 
be  all  honour  and  glory,  world  without  end.  Amen. 


Ji  short  prayer  after  having  communicated. 

O  Lord  God!  blessed  be  thy  holy  name  for  the  pri- 
vilege I  have  enjoyed,  in  being  permitted  to  renew 
my  covenant  with  thee,  and  commemorate  the  death 
of  Jesus  in  the  way  of  his  own  appointment.  May  I 
ever  remember  the  obligations  into  which  I  have  en- 
tered on  my  part,  and  the  promises  which  thou  hast 
been  graciously  pleased  to  make  on  thine!  And  O 
thou,  the  blessed  and  eternal  High  Priest!  let  the  sa- 
crifice of  the  cross,  which  thou  didst  once  offer  for 
the  sins  of  the  whole  world,  and  which  thou  dost, 
now  and  always,  represent  in  heaven  to  the  Father  by 
thy  never-ceasing  intercession,  and  which,  this  day, 
has  been  exhibited  on  thy  holy  table  sacramentally, 
obtain  pardon  and  peace,  hope  and  comfort,  strength 
and  salvation  for  my  guilty  soul!  Let  me  feel  assured, 
henceforth,  that  "I  am  the  Lord's,"  that  thou  dwellest 
in  me,  and  I  in  thee!     And  0,  teach  me  so  to  walk, 


MEDITATIONS.  223 

that  I  may  never  dishonour  thy  cause,  nor  stain  the 
holy  robe  with  which  thou  hast  covered  my  soul! 
Suffer  me  never  to  break  the  holy  vows  which  /  have 
made  and  thou  hast  sealed;  nor  lose  sight  of  my  in- 
heritance, my  privilege  of  being  a  co-heir  with  Jesus, 
the  hope  of  which  has  now  been  confirmed.  Love 
me,  O  God,  with  the  love  which  thou  bearest  unto 
thy  chosen,  and  grant  me  thy  salvation!  Make  me  to 
serve  thee  in  the  communion  of  saints,  in  the  cultiva- 
tion of  all  Christian  virtues,  and  in  the  performance 
of  all  good  works.  And  as  I  have  "put  on  Christ," 
grant,  O  merciful  God!  that  1  may  live  by  faith  in 
him,  obey  his  laws,  and  strive  to  promote  his  glory  in 
this  world;  so  that  in  the  last  day,  I  may  be  found, 
having  on  the  wedding  garment,  bearing  in  my  body 
and  soul  the  marks  of  the  Lord  Jesus,  and  prepared 
to  enter  into  his  joy,  and  partake  of  his  glories  for- 
ever and  ever:  hear,  and  answer  me,  O  God,  for  his 
precious  name's  sake!     Amen. 


Ejaculations,  that  may  be  used  after  Communion. 
Lord,  if  I  had  lived  innocently,  I  could  not  have 
deserved  to  receive  the  crumbs  that  fall  from  thy  ta- 
ble. How  great  is  thy  mercy,  then,  in  having  per- 
mitted  me,  sinner  as  I  am,  to  feast  upon  the  bread  of 
saints,  the  wine  of  angels,  the  true  manna  from 
heaven! 


224  PRAYERS  AND 

O!  when  shall  I  go  from  this  dark  glass,  from  this 
veil  of  sacraments,  to  the  vision  of  thy  eternal  charity; 
from  feeding  upon  the  symbols  of  thy  body  and  blood, 
to  the  marriage  supper  of  the  Lamb! 

Let  not  my  sins  crucify  the  Lord  of  life  again!  Let 
it  never  be  said  concerning  me,  the  hand  of  him  that 
betrayeth  me  is  on  the  table. 

O,  that  I  might  love  thee  as  well  as  ever  any  crea- 
ture loved  thee!  let  me  think  of  nothing  but  thee, 
desire  nothing  but  thee,  enjoy  nothing  but  thee! 

O  Jesus!  be  a  Jesus  unto  me!  Thou  art  all  things 
unto  me.  The  '"'chief  among  ten  thousands,  and  al- 
together lovely."  Let  nothing  ever  please  me  but 
what  savours  of  thee,  and  of  thy  precious  name 
which  is  as  sweet  "ointment  poured  forth."  "Thanks 
be  to  God  for  his  unspeakable  gift!"  even  the  gift  of 
his  only  begotten  Son,  who  is  "made  unto  me  wisdom, 
and  righteousness,  and  sanctification,  and  redemp- 
tion." 

He  that  glorieth,  let  him  glory  in  the  Lord. 
Amen. 


MEDITATIONS.  225 


MEDITATIONS,  BY  BISHOP  WILSON. 
"Christ  hath  redeemed  us  from  the  curse  of   the 

LAW,  BEING     MADE  A  CURSE  FOR  US." G(tl.  ill.   13. 

Blessed  God,  how  great  was  our  misery!  how  great 
thy  mercy!  when  nothing  could  save  us  from  ruin 
but  the  death  of  thy  Son!  I  see  by  this,  how  hateful 
sin  is  to  thee.  Make  it  so  to  me,  I  beseech  thee! 
May  I  never  natter  myself  that  thy  mercy  will  spare 
me,  if  I  continue  in  sin,  when  thou  sparedst  not  thy 
own  Son  when  he  put  himself  in  the  place  of  sinners! 
May  I  never  provoke  thy  justice!  May  I  never  forget 
thy  mercies,  and  what  thy  Son  has  done  for  us! 

"No  MAN  CAN  SERVE  TWO  MASTERS.       Ye    CANNOT    SERVE 

God  and  Mammon." — Matt,  vi,  24. 

May  I  never  set  up  any  rival,  O  God,  with  thee  in 
the  possession  of  my  heart!  May  I  never  attempt  to 
reconcile  thy  service  with  that  world  which  is  enmity 
with  thee!  Give  me,  I  beseech  thee,  the  eyes  of  faith, 
that  I  may  see  the  world  what  in  truth  it  is.  The 
danger  of  its  riches,  the  folly  of  its  pleasures,  the 
multitude  of  its  snares,  the  power  of  its  temptations, 
its  deadly  poison,  and  the  certain  danger  of  its  draw- 
ing my  heart  from  the  love  of  thee. 

"If  we  deny  him, he  also  willdenyus." — 2  Tim-  ii.  12. 

How  many  deny  thee,  O  Jesus,  without  thought, 

and  without  dread!     Do  they  know  what  they  do, 


226  PRAYERS  AND 

who  lightly  turn  their  backs  upon  this  ordinance? 
who  make  a  mock  of  sin  which  cost  thee  thy  life? 
who  are  ashamed  of  thee  and  thy  gospel,  out  of  re- 
gard to  men?  who  by  their  unchristian  lives  do  re- 
nounce thy  service?  Do  they  consider  what  it  is  to 
be  denied  by  thee?  that  it  is  to  have  no  interest  in 
thy  death,  thy  merits,  and  mediation?  Gracious  God, 
deliver  me  from  this  dreadful  sin  and  Judgment! 

"Peter  said,  though  I  should  die  with   thee,  yet 
will  I  not  deny  thee." — Matt.  xxvi.  35. 

Preserve  me,  gracious  Lord,  from  a  presumptuous 
opinion  of,  and  dependence  on  my  own  strength, 
without  the  aids  of  thy  grace.  Let  me  see  in  this 
sad  instance,  my  weakness  without  thy  assistance, 
and  my  ruin  without  thy  help! 

"And  the  Lord  turned,  and  looked  upon  Peter;  and 
Peter  remembered  the  words  of  Christ;  and 
went  out  and  wept  bitterly." — Luke,  xxii.  61,62. 

O  Jesus,  look  upon  me  with  the  same  eye  of  com- 
passion, whenever  I  shall  do  amiss,  that  I  may  see  my 
fault,  and  forthwith  return  to  my  duty!  Let  this  in- 
stance of  thy  mercy  be  our  comfort,  since  so  great 
and  repeated  a  crime  did  not  exclude  this  penitent 
from  thy  mercy;  but  let  not  this  make  us  fearless  of 
offending  thee,  lest  we  never  repent. 


MEDITATIONS.  227 

"Then  entered  satan  into  Judas,  and  he  communed 
with  the  chief  priests,  how  he  might  betray  him 
unto  them:  and  they  covenanted  to  give  him 
money." — Luke,  xxii.  3 — 5. 

If  I  should  provoke  thee,  O  God,  by  resisting  thy 
Holy  Spirit,  to  leave  me  to  my  own  natural  corruption 
and  to  the  power  of  Satan,  I  see  in  this  wretched  man 
what  wickedness  I  am  capable  of.  Lord  God!  aban- 
don me  not  to  my  own  courses.  Shut  my  heart  to 
that  covetousness  which  was  the  root  of  so  great  a 
sin!  Keep  me  from  presumptuous  sins,  lest  they  get 
dominion  over  me,  and  secure  me  under  the  conduct 
of  thy  Holy  Spirit,  for  Jesus  Christ's  sake." 


Collect  for  the  seventh  Sunday  after  Trinity. 
"Lord  of  all  power  and  might,  who  art  the 
author  and  giver  of  all  good  things',  graft  in 
our  hearts  the  love  of  thy  name,  increase  in 
us  true  religion,  nourish  us  with  all  good- 
ness, and  of  thy  great  mercy,  keep  us  in  the 
same, through  Jesus  Christ  our  Lord.  J2men.r 


THE  END. 


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